This is a stream of consciousness in formatting. The topics discussed may jump around at times.
Content warning: violence, gore, anatomy, illness, parasites, religion, war, conflict, execution, manipulation, exploitation, and other thematics.
General overview on ‘caladrius’ or ‘bird maiden’, etc:
'Caladrius' is one of several terms given to individuals throughout human awareness. Bird maidens are ancient folklore elements that exist in writings from ancient Greece and the Indus Valley civilization, and that are depicted in cave paintings in Indonesia, Spain, France, and other locations. Avian-human mixtures are dated from 30,000 to 40,000 years, according to the age of the paintings. They are 'radiant white' like the hercinia, a glowing avian documented in German and other forests. There is no chemical filter to dilute the light emitted back out.
The term ‘Hercyne’ is related to both waters and forests. That is not irrelevant. 'Swan maiden' or 'bird maiden' are frequently correlated to water sources.
Individuals have been called multiple terms throughout human history and can be considered historic cryptids.
Humans as a species (homo sapiens) first occurred around 300,000 years ago in Africa. The capacity for mutually understood language started around 50,000 years ago.
For most of that history, if not before humans existed, there have been ‘echoes’ of fact.
‘Bird maidens’ have been documented by human persons for most of recent history.
When not luminant, individuals are dim, as of common ravens, which they sometimes resemble. Ambiguity and safety results by extent of similarity.
People were historically looking for ‘radiant white’ or ‘glowing’ birds, not ‘common ravens’. Archaic writings lost meaning due to time passing. Translations, events, and decay cause loss of intrinsic works.
Individuals can be considered 'void' in various senses, not only in terms of being 'empty spaces'. The inherent processes of recycling light and metaphysics relates to actual physics in some regard: what is taken in eventually leaves, but more condensed.
In Middle English, 'void(e' meant a number of things beyond what it is understood as modernly. “An abstinence from food and hunger”, “no contents, nothing”, “nothingness, oblivion”, “emptiness, an empty place”, “the absence of a desire”, “a prevention or avoidance of a sickness”, etc. Many interconnections are present thematically to the character and other individuals.
Physics are adhered to. Light is absorbed; individuals have a dim shape. This is otherwise circumvented in terms of immateriality. While individuals are translucent in dim spaces, they still have an evident appearance due to absorbing light to an extent.
There is a gradual shift in visual clarity regarding the individual structure, depending on surrounding luminosity. An individual’s clothing might appear empty to someone if that person is capable of scotopia. Whether it is night chronologically or the surroundings are inherently tenebrous, there is innate blending, which allows for evasion or other capability.
Though individuals are not likely to decide on injury, making it difficult for someone to react harmfully can be necessary for relative interest. Individuals are typically isolatory and people can be threatening. Learned behavior is often relevant.
Metaphysics is a branch of philosophy that deals with the general aspects of reality: it is one of the oldest branches of thought. It includes abstract concepts such as being, knowing, substance, change, causation, possibility, necessity, the relation between mind and matter, identity, time, and space. It explores the fundamental nature of reality, existence, and being. It can relate to perceptions beyond the reality that is known and seen. Natural processes were believed to relate to or result in factors that could be described as metaphysics.
‘Air’ used to be an archaic term for metaphysics. ‘Miasma’ or ‘night air’ relates to this concept. Invisible spirits were believed to exist in the atmosphere and cause illness and other complications in ancient to medieval durations. During the Renaissance and later chronologies, this shifted to the belief that ‘stagnant air’ could build in a room and cause illness, which meant that an open-air space was ideal for health and recovery.
Appearance, structure, and capability:
There is a technical basis and theme in separation between inner and outer thought, which translates to structure. Matter and energy are overall kept outside of the space occupied and aside from flux in gain and loss through cloth generation, the self is meant to stay relatively consistent.
Metaphysics, air, and light are passively absorbed. The first category is how their clothing is generated. The other categories account for speech capacity and conscious, or unconscious luminance.
It is a fluctuating process of pulling in the 'air' (metaphysics from the atmosphere) and regulating it. Otherwise, 'odd things' result -- as often occurred in durations before the medieval era, where excess factors resulted in 'evil spirits', which were a norm until then in belief.
Individuals’ clothing inevitably dissipates into the air when assuming a smaller scale state, if in vicinity to them when this occurs. An indirect connection may exist between themselves and the generated articles to this extent. The disappearance of the material is rapid, which allows for escape via flight if they are threatened.
There is a duality in appearance, accounting for capability and nondescription or lack thereof in either state. 'Duality' appears to be a varied context. Alternating between states is a process that takes several seconds to occur. As of reversion to a smaller scale state, the duration may slightly vary depending on stress and other factors.
Upon assuming a taller scale state, the feathers lengthen and convert into cloth. These detach into loose hanging articles which can be removed or utilized for various purposes. This can be disorganizing with their mind readjusting itself, meaning that an attempt to remain standing often occurs for some moments after.
Individuals rescind cloth upon beginning reversion, which disintegrates rapidly. The vicinity of the individual to the cloth is tied to this. If wearing a garment, disintegration starts immediately and other decisions typically follow.
Flight is often a norm during and after that process, which allows for relative chance at averting from harm.
Light cloth and other shades were historically valuable, which means further risk. This is more probable if the source of the material were recognized.
In terms of the individual noted, there is a lot of cloth surrounding them. It covers their entire frame and would be depleting if excess occurred.
‘Lumen’s’ clothing is form fitting. There are differences between handmade garments and those produced due to their feathers directly converting into cloth. Hems and stitches are absent. The short tail or liripipe of the capuche is nonexistent.
Due to the lack of chemical friction, removing and reassuming articles generated typically occurs without complication.
Individuals have existed for millennia and have 'echoed' traditional garments worn by many people. Scarves, cloaks, and other wear realistically replaced hooded cowls depending on region or time frame.
These articles were often stolen by travelers in ancient time frames, relating to old folk stories about bird maiden, or swan maiden, which were not the most moral occurrences on the part of human aggressors. Light cloth was historically valuable and expensive. Replacing what was stolen would be costly, as their own feathers are converted into the material. Weakness would invariably result if over-expending the self: it would be tearing from the stability of the individual consciousness.
It was not historically infrequent that individuals tore their clothing to make bandages for wounded travelers encountered.
Clothing generated by ‘Lumen’ is not limited to linen: evident as wooden sandals are present. Feathers convert into clothing based on individual inherent mentality. Silk is another possibility depending on individual origin.
Linen is antibacterial: which was an aspect that was indirectly evident to people archaically. It is strong unless torn at a specific angle (threads can be pulled from an otherwise solid garment for use), heat retentive, and can absorb an extensive amount of fluid, including blood. Linen dries more quickly than cotton, accounting for blood and other stains if fabric is not washed.
Maintaining distance is present as a decision, regarding most individuals. The risk this can involve is minimal, typically. Beyond discerning living individuals, avoiding related possible threats can be attempted as well, which was an overall focus while on their own; despite sometimes-fallibility. In the limited scope this awareness encompasses, anyone already dead may be overlooked or bypassed, nothing being evident or possible, while unlikely to be often relevant in modern time frames.
Although preferring isolation and pacifism, capability to locate organisms and, further, external or internal activity/complications within living systems is both indicative of medicinal and other aspects. Defending the self is important, regardless of the individual being threatened. Fleeing is typical, but not always possible.
As individuals are not generally inclined toward harm, evasion and elusory behavior is habitual.
Unless unable to move away, individuals would keep distance when under considerable stress. They are not violent or volatile by inherent choice.
Stress would have relevance if actual retaliation occurred, whether self-defensive or acted upon in the interests of others. While not deliberately harmful, not many would not fight back if something happened.
There may be a relative factor regarding defenses when an individual is hurt or scared, or otherwise stressed. Digit-based features may relatively lengthen and grow sharper.
This is a defense response and tied to mental state. Digits gradually revert to prior states in the time following a period of tension, regardless of whether action is taken.
This can be indicative of stress, pressure, or perceived risk by external or internal influences. It is not always accurate that ‘Lumen’ feels threatened, but rather may have anxiety due to other matters.
As of intensive practices, which are technically also a last resort, retaliation might result with no other option.
If significantly threatened, an individual may unconsciously take a defensive direction. Piercing the stomach or another vulnerable area would be enough to cause significant delay: but it would also result in incapacitation or potentially the death of another individual.
Matter is repelled, accounting for chemical and thermal immunity. Anything from fire and electricity to radiation and acid does not affect the direct space occupied. Clothing and items are however perishable. Linen and other materials can burn or decay. This relates to an often avoidance of hazards when individuals are aware of surrounding complications.
A reversion to a smaller state for discretion and flight may occur if loss of cover results.
Matter is kept outside of the ‘occupied space’ and nothing is generally lost. Injury is possible, which is a basis for cognitive detriment. Individuals do not smell like anything but can pick up aromas if clothing is dirtied.
Physical harm is relevant, and a risk to individuals. A nonmaterial space that absorbs light is inherently dim. Shadows and lighting are absent across the direct surface, excluding the clothing generated from their feathers.
In terms of the individual noted, there is a lot of cloth surrounding them. It covers their entire frame and would be depleting if excess occurred.
Separate from objectively physiological individuals, such as fae or humans, ‘caladrius’ cannot use magic.
Energy transfer is not possible to invoke magical effects; there is no energy or matter present except for light and air. Light and air are inadvertently accrued: which relates to luminance and capability for speech.
Air is necessary for speech but is otherwise extraneous. Speech is restricted due to limits in available oxygen. Individuals would not typically be able to speak underwater or in an airless environment.
Due to limitations and relative lack of necessity regarding oxygen, ‘Lumen's’ voice is subtle. They often find it slightly hard to speak due to general constraints.
Oxygen is a minute focus. It is inadvertently acquired and issued out through an unconscious emission. Active motion causes oxygen to pass through their structure without evident alteration.
Although they do not ‘breathe’, and do not move when emitting air, the sound of exhalation could be very minutely evident to nearby persons.
As oxygen does not change when emitted, they could still use emitted air in restricted situations.
Others similarly may benefit in otherwise restricted situations.
Individuals have no oral cavity or digestive system. The entire frame collects atmospheric factors, reducing the quantity of emissions created by living organisms. Individuals traveling by flight function as an ambient filter.
'Eating' 'bad air' (miasma, or night air) is relevant. This is tied into old beliefs, which are not without reasoning. People became sick from that 'air'.
A nasal passage, nose, navel, and other factors are absent. Nails are further absent, which can be more easily broken than digits. Loss would be detrimental with the fact that individuals are comprised of direct consciousness.
Upper and lower digits lack nails, but can become acuate directly, accounting to related and other capability -- without socks and shoes, individuals are more capable of causing injury. Long socks were typical in archaic durations for modesty and thermal regulation. As articles were typically made of linen, durability is relevant. Linen can tear, but not very easily.
The linen historically made it impossible to see inherent structure. Comparative morphological structures in humans were visually inevident. Obstruction remains accurate for ‘Lumen’ and other individuals, which bolsters nondescription.
If three avian digits are compounded together, which are dull due to lack of stress contextually, the distal extremities can appear similar to separate digitigrade categories. Human digits are usually flat. The structure morphologically can be considered a mixture of human and avian.
The clothing generated from feathers inherently obscures the individual structure when an individual attains a taller scale. An individual initially being mistaken for a ‘human’ was not infrequent archaically.
‘Lumen’ sometimes wears through their articles and may lose their sandals, but that is not entirely detrimental. Without related articles, capacity for unimpeded movement and inaudibility despite motion may be reinforced.
The hem of their clerical cassock is inherently worn and structurally has holes. This can be indicative of multiple possible factors. Experience can be a factor, but also inherent unconscious memory.
Nails, which are composed of keratin, are inapplicable to individual structure. Digits have matrix cells at the base of that keratin, which generate it.
Keratin is not part of a living system. A living system is absent but reflected structurally.
Biological elements are irrelevant visually and structurally.
Anything individualistic was ripped away through dying.
Individuals cannot overall show expression visually.
Expression may be attempted through tonal depth instead. It can still be difficult to discern tone in that regard, which means wording itself is important. This is aside from gestures, when sign language is viable.
Changes in behavior and wording can correlate to mental state. Unconsciously, or subtly, motions or gestures can indicate upset, unease, or other emotions.
Individuals cannot eat, drink, smell, or make an impact by far in regards to leaving traces. Despite caladrius being unable to relate to physical necessities, there are evident attempts due to individuals having relative understanding of others.
Individuals cannot physically cry, bleed, etc. Complication typically only occurs through physical harm. In those cases, the cuts are bloodless. They could survive beyond what someone explicitly physical might with lack of means for blood loss and organ damage.
Anything of direct harm that would normally be fatal would realistically be for individuals despite differences. What directly affects mentality can be harmful, further. Individuals are not immortal but consistent. If cessation occurred, they would not return.
When an individual is unconscious, recovery happens faster. Mentality is the basis for a significant amount. Evident processes that make up the consciousness would be focused toward bolstering stability.
If an individual is near one or more living organisms, recovery similarly occurs at an accelerated rate. This is frequent due to the often vicinity of multiple species and is realistically unrealized by many individuals due to constancy and related tendency to remain in remote and natural places.
Injury is realistically one means that ancient to archaic persons used to subdue caladrius, before taking them away.
Individuals are typically capable of evading threatening individuals. This is not infallible. If an assault happens too quickly or from a distance, it is possible that an individual will be left lying inert, if not shortly killed. Although defense can occur from inertia, that is not applicable if the individual’s location is known.
'Lumen' relies on visuals to discern situational context, aside from what someone is saying. Due to lacking internal organs and a biological structure, they are deaf. Reading words is possible, but not often viable. They can speak, but in regard to their own awareness, sign language can be easier. A branch of monastic sign language is understood, that of the Augustinian order. The language is an extinct one and sign language varied between establishments. As the Monasteriales Indicia was written in the 11th century, and was well preserved as a text, it is not unlikely that 'Lumen' has a sense of its contents.
According to [https://norbertinesisters.org/solemn-silence/] --
Silence, which is necessary for tranquility and recollection in the monastery, fosters lectio divina, prayer and spiritual activity, which are required by the contemplative character of our life (Constitutions 85). During this afternoon hour of silence, the Sisters may pray, rest, take walks, read or engage in some other activity in which they remain recollected in and with the Lord.
This may have been more strict during the 1500s. Schedules involving silence may have been more enforced as a practice.
Just as Renaissance Florence had a strict hierarchy, one largely determined by wealth and family background, so it was inside many convents. All those who took the veil might be equal in the eyes of God, but there was not strict equality inside a convent. The majority slept in large dormitories but a privileged few had private cells of their own.
Women from wealthy backgrounds were given lighter work, while those from less fortunate upbringings entered a convent as servant nuns, performing manual tasks and domestic services for others. Yet that could still be an improvement for those from the poorest backgrounds.
Convents had two large communal spaces: the refectory, where everyone ate together; and the chapter house. The latter was reserved for debate and decision-making.
Many choices within a convent were determined by the collective, giving women choice over aspects of their lives that was simply not available to most outside. Nuns could adopt rules that suited their circumstances.
Convents in the same city and from the same religious order developed different practices. This brought them into conflict with outside authorities.
Nuns used their autonomy to pursue activities and opportunities often denied them elsewhere. They wrote chronicles and plays; composed and made music; commissioned artists, bookbinders and architects. There were convent theatres and concerts. In short, a life of religion offered significant opportunities for female expression.
But not all those in convents were happy about that, nor did all nuns approve of convents being open to the world. Close living quarters were a hothouse for factions who believed convents should not interact with the community surrounding their walls. Such debates raged in chapter house. [https://historiamag.com/truth-about-nuns-16th-century-florence/]
According to [https://www.fisheaters.com/monastichandsigns.html] --
To follow the Rules of their orders and keep silence at the required times, monastics use hand signs to communicate their needs. These signs are akin to but different from the sort of sign language used by the deaf. They are gestural, lacking grammar and other characteristics of an actual language; rather, they constitute a lexicon, a vocabulary. There were exceptions, however; the Venerable Bede, for example, invented a finger alphabet that allowed for the signing of words, and such a system was used by Franciscans for some time.
More prevalent, however, were systems of gestures -- which varied from Order to Order and throughout time -- that stood for entire words, a style still used today by Trappists and Cistercians. When exuberantly employed, this means of expression must look like what one would see from Italians in the streets of Napoli, and the following observation -- made in A.D. 1180 by a Welsh reformer after visiting monks at Canterbury -- demonstrates that:
There were so many signs being made by the prior to those serving and between the monks and those serving below with fingers, hands, arms and whispers that you would have thought yourself watching staged scenes or in the company of actors and jesters. It would be much more fitting to the modesty of monks to speak with human words than to use signs and whispers in such silent garrulousness.
Further references:
[https://users.pfw.edu/flemingd/OESp2023/Banham_MonasterialesIndicia.pdf]
Some of these signs could be inapplicable as ‘Lumen’ lacks facial features that correspond to those of a human. That does not mean they may not try. The above older methods may result, following various unconscious attempts at understood language and/or putting both hands out ahead of themselves to show they were not armed.
That itself might be bad -- as any encounter that would cause hurried attempts would mean they would be afraid. They would appear ‘eerie’ subjectively concerning their digits: which would be sharp.
The completely white clothing inherent to ‘Lumen’ indicates an age range of 18 to early 20s. 19 years was established as the minimum age a novitiate could become a fully professed member of the clergy, according to the Council of Trent. It would be unrealistic for the time frame that someone aiming to join the church would be beyond that age range due to social limitations and the events that were occurring.
Until being accepted as a professed nun, a novice nun had a white veil instead of the black veil typical of the Norbertine vestments. The priests (White Canons colloquially) had white hooded cowls during the 1500s. Clerics that were not ordained may have similarly been without specific articles until being accepted. The ambiguity to 'Lumen' is significant. Their mentality and clothing are indicative of recently ordained clergy, in historic context.
'Lumen' may occasionally speak in an alternating 'male' and 'female' voice, as opposed to their typical feminine tonal depth: which may be the same case for other individuals. Although it could not be verified, those would correlate to persons long since gone.
They do not know what their own voice sounds like, but speak regardless.
Mentality can equate to age. Their voice has not changed by far. It could be described as quiet whether feminine or masculine.
'Lumen's' voice falls somewhere around a tenor or soprano where descants are concerned. Aside from other liturgical responsibilities, female choirs were historically a frequent part of ecclesiastic living. In the 1500s to 1600s, convents were ideal places for women in Italy, as opposed to situations with less agency. People occasionally gathered to hear the polyphony from behind convent walls, which was not without evident reason. Convents evidently at times rivaled or surpassed courts where music was concerned.
Common ravens can emulate other birds and sound-origins, but that is typically by overhearing it. Due to apparent sound emulation, individuals could realistically trill, chirp, or make birdsong: but may not know what that sounds like. There could be limitations by extent, ideally or not. Unconscious decisions are possible regarding sound. Speaking or making noises without realizing could occur.
Individuals are deaf, lacking auditory organs. Vision is relied upon. As sound does not carry very far due to muted speech, communication can be difficult. It may be more "ideal" for distinct hues to be relevant when individuals are not reclusive, regarding interaction. This however can be detrimental. Risk of harm or other consequence is present. This would be understood through interaction and passive observation. A person seeing a 'figure in a forest' is unlikely, as opposed to 'common ravens'.
This can account for few sightings of caladrius or hercinia having been recorded archaically, as opposed to more ancient durations. It is a factor which has compounded with individual choice toward nondescription modernly: the risk present in being overt would have become evident with the changing landscape.
In time frames beyond 1619 CE (when the uniform was created by Charles de Lorme), the muted element was conflated with the mask of a plague physician. The limited amount of air exuded while 'speaking' and the muffling aspect of a cover create a synonymous effect. They do not always have enough air to speak extensively. At times they may go silent without realizing.
The same limitations may extend to other individuals, causing similar withdrawal.
Speech is often articulate. Despite deafness, a specific individual may have known various hymns when initially existing. Being ‘consistent’ may extend to speech.
Prayers serve as a vocal timer. This was traditionally relevant without clocks to account for time spent waiting. Adeste Fideles is a preferred Christmas hymn. 'Lumen' occasionally vocalizes related verses in the winter months. Kyrie Eleison or Gloria in excelsis Deo is something iterated while cooking or baking. Other songs might be relevant similarly if knowing the lyrics well enough. A free-form version of something more recent could be occasional.
Capacity for sight exists. Eyes are present, but that is realistically only a semblance of actual material eyes. Eyes are a universal context generally. Pupils and irises are defining in most organisms, including people. Those are lacking and sight is comprehensive. Vision is typically panoramic.
Irises are defining and individuals are undefined (at relative individual basis), being detached from various factors, despite parallels. The lack of both irises and pupils is beneficial for multiple purposes: ambiguity, visual capacity, luminance, if not else.
Ocular regions can be luminant, yet the same can be said for the structure as a whole, despite that extensive luminance can be considerably more exacting. They may have conflicted vision in lighter settings through being more capable of perceiving shapes in dim locations than in effulgent ones. Scotopic vision is present.
Luminance is objectively more ostentatious than being nondescript. As the entire frame can give off light, there is a polarity in terms of advantage. Decisions cause nondescription and fleeting conspicuousness. Not being killed by external individuals is ideal, and behaviorally that realistically reflects (awareness of risk not absent).
If an individual were luminant while feathers are removed, those might retain luminance until vanishing. This would relate to lost feathers lighting up the path for travelers.
Subtle indicators by external persons might be picked up through motion, gesture, or somatically otherwise: albeit understanding can be limited.
Beyond a means to communicate clearly, gestures are quicker than words sometimes. If something is understandable, that can be advantageous, whether from a distance or during a negative situation. In certain situations where sound can be confusing or vision is obscured to a relative degree, that can be beneficial.
In modern durations, surgical practices involve multiple persons who often have mouth covers or protective screens that lessen awareness. Gestures are easier for mutual understanding through the confusion that muffled sound and dulled vision cause. Various surgical tool signs have been modernly created to address that difficulty, which may be universal rather than regional due to lack of historical basis. This is not relevant, albeit interesting.
‘Lumen’ can be melodic but prefers speaking directly better. They may turn lyrical poetry into a ballad, villanella, canzonetta, nocturne, or aubade when alone. Lyrical poetry was historically written to be set to music even without actual instrumental basis.
Songs with lyrics are understood, as are instrumentals. Sacred music was central to the church, secular music existed beyond it. Composers who wrote between 1500 to 1600 include Claudio Monteverdi, Cipriano de Rore, Luca Marenzio, and Giaches de Wert.
By acting in dissent to the Papacy, there was understanding that death would occur. Despite this, members of the clergy retained that stance. It is realistic that prayers and secular songs occurred in the time before being put to death.
16th Century Sacred and Secular Music Scores:
Rivi fontane e fiumi by Luca Marenzio
Italian:
Rivi, fontane e fiumi a l’aura alcielo,
Sì cari e sì graditià la mia voce,
Frenate i vostri corsi, e di fresca ombra,
Amato lauro con tue verdi chiome,
Per rimembranza del felice giorno,
Più cortese ti mostra a la mia gioia
English:
Streams, fountains and rivers to the air of heaven,
So dear and so pleasing is my voice,
Brace your courses, and in the cool shade,
Beloved laurel with your green locks,
In remembrance of the happy day,
Show yourself more courteously to my joy
[https://www.cpdl.org/wiki/images/7/71/05-rivi_fontane_e_fiumi---0-score.pdf]
Spesso in parte del ciel by Cipriano de Rore
Italian:
Spesso in parte del ciel lucente e bella,
All'apparir di novo segno errante,
Si vede scolorir qualche fiammella,
O'in tutt'o in parte che racces'inante.
Ma nel vag'apparir della mia stella,
Col suo sereno e lucido sembiante,
Si veggon' nel suo ciel alte faville,
Subito scolorarsi a mill'a mille.
English:
Often in a bright and beautiful part of the sky,
At the appearance of a new wandering sign,
One sees some flame fade,
Either in all or in a part that is rekindled.
But in the vague appearance of my star,
With its serene and bright countenance,
One sees in its sky high sparks,
Suddenly fade by the thousand.
[https://www.cpdl.org/wiki/index.php/Spesso_in_parte_del_ciel_(Cipriano_de_Rore)]
Vias tuas Domine by Cipriano de Rore
Latin:
Vias tuas Domine demonstra mihi,
et semitas tuas edoce me.
Ne tradideris me in animas tribulantium,
quia tu es Deus salutis meae.
Notam fac mihi viam in qua ambulem,
quia ad te levavi animam meam.
Eripe me de inimicis meis, Domine ad te confugi,
doce me facere voluntatem tuam,
quia Deus meus es tu.
English:
Show me your ways, O Lord,
and teach me your paths.
Do not hand me over to the souls of the afflicted,
for you are the God of my salvation.
Make known to me the way in which I should walk,
for to you I have lifted up my soul.
Deliver me from my enemies, O Lord, I take refuge in you,
teach me to do your will,
for you are my God.
[https://www.cpdl.org/wiki/index.php/Vias_tuas_Domine_(Cipriano_de_Rore)]
Deh bella e cara by Claudio Monteverdi
Italian:
Deh! Bella e cara e sì soave un tempo
Cagion del viver mio mentr’ al ciel piacque,
Volgi una volta e volgi,
volgi quelle stell’ amorose come le vidi mai
così tranquille e piene di pietà
prima ch’io muoia, ch’el morir mi sia dolce.
E’ dritt’ e ben che, se mi furo un tempo
Dolci segni di vita
Hor sien di morte quei bell’ occhi amorosi
E quel soave sguardo
Chi mi scorse ad amare mi scorga anco a morire
E chi fu l’alba mia,
del mio cadente dì l’espero hor sia.
English:
Ah! Beautiful and dear and so sweet once
Cause of my life while it pleased heaven,
Turn once and turn,
turn those loving stars as I have ever seen them
so tranquil and full of pity
before I die, that dying may be sweet to me.
It is right and good that, if they were once
Sweet signs of life
Let those beautiful loving eyes now be signs of death
And that sweet gaze
Let he who saw me loving also see me dying
And he who was my dawn,
of my falling day be now the hope.
[https://www.cpdl.org/wiki/index.php/Deh_bella_e_cara_(Claudio_Monteverdi)]
Fratres sobrii estote by Orlando di Lasso
Latin:
Fratres, sobrii estote et vigilate,
quia adversarius vester, diabolus
tamquam leo rugiens circuit quaerens quem devoret,
cui resistite fortes in fide.
English:
Brethren, be sober, be vigilant,
because your adversary the devil
as a roaring lion, walketh about, seeking whom he may devour.
Whom Resist, steadfast in the Faith.
[https://www.cpdl.org/wiki/index.php/Fratres_sobrii_estote_(Orlando_di_Lasso)]
Spiritus meus attenuabitur by Andrea Gabrieli
Latin:
Spiritus meus attenuabitur, dies mei breviabuntur, et solum mihi superest sepulcrum.
Non peccavi et in amaritudinibus moratur oculus meus.
Libera me Domine, et pone me iuxta te et cuiusvis manus pugnet contra me.
Dies mei transierunt, cogitationes meae dissipatae sunt, torquentes cor meum.
English:
My spirit shall be weakened, my days shall be shortened, and the grave only remaineth for me.
I have not sinned: and mine eye abideth in bitterness.
Deliver me O Lord, and set me beside thee and let any man's hand fight against me.
My days have passed, dispersed are my thoughts, tormenting my heart.
[https://www.cpdl.org/wiki/index.php/Spiritus_meus_attenuabitur_(Andrea_Gabrieli)]
Ascendit Christus by Nicholas Huchyn
Latin:
In qua gloriosa et felix mirantibus
Caelesti curiae ordinibus
Ad aetherium pervebit thalamum
Quo pia sui memorum
Immemor nequaqaum exsistat.
English:
In which glorious and happy,
with the marveling orders of the heavenly court,
she will reach the ethereal chamber,
where the pious self-remembered,
never forgetful, will exist.
[https://www.cpdl.org/wiki/index.php/Ascendit_Christus_(Nicholas_Huchyn)]
A sense of consciousness and coherency gained on itself during a rapid transition into existence. Confusion and scrutiny occurred shortly after: the terrain given more thought as awareness drifted beyond surrounding fact. Familiarity and unfamiliarity interspacing was one basis for wariness. While recognized, everything was otherwise unknown.
Wars and conflicts were frequent; the aftermath of something at times meant weapons were discarded in the fields. Metal does not hurt individuals, but they can be cut through and killed.
Due to the warfare often present, towns destroyed the roads that led to their own individual populations to prevent forces from ransacking and killing them. This made it difficult for travelers for multiple reasons: even with horses, there was risk in the very fact of traveling. The holes in the paths were full of rainwater, which froze in winter. These pitfalls could break the legs of transportation.
The weather was an imperative factor to consider. Rain, snow, hail, and storms were random and could be frequent depending on the season. The conditions would often prove dangerous or gradually exhaust travelers.
The mountains were worse in climate. Blizzards and wildfires could wipe out any number of persons trying to cross into another terrain. It might be recalled by some individuals that persons went through the mountains despite the difficulty that presented: hence attempts to prevent loss.
In the alpines (and other mountains), the Foehn winds cause both wildfires and blizzards that kill people yearly. It is not impossible that an individual might cross through a conflagration or snowstorm. With immunity to energy and chemical harm, individuals may navigate storms on occasion.
If an individual resides in a mountainous region, there may be passing attempts to counter losses. Recalling the terrain itself would mean knowing where people are active or live. Trails or related areas may be frequented. Pausing can happen if an individual comes across someone evidently alive. If not, leaving the area would eventually happen through continued flight.
Individuals feel like ambient temperature air if made contact with. They can be considered solid but dubious.
The individual structure retains temperature as an ambient property, which in realism would help with unobtrusiveness. They cannot feel ‘warm’ by extent.
Even with lack of body heat, cloth such as linen and silk retains temperature well. Either fabric would be ideal in a frigid environment for someone trapped in a snowstorm. An individual passing along a garment would not be unrealistic.
Thieves, brigands, armed forces, and other hazards were numerous across Europe. War was frequent, but not always relevant. That still meant groups of soldiers raided towns for supplies.
Scissors or cinquedea (a common long blade for civilians and soldiers) might have been come across occasionally, but they did not take anything along generally, lacking use for either. Heavy objects would have been a burden while running or while in flight.
Scissors were a status symbol in the Renaissance era: they had become personal possessions that were at times decorated with gold, silver, or ivory. Rather than scissors being made of unrefined iron, crafters had started to make these tools smaller and more specialized for hair cutting or cloth cutting. These items were expensive and highly valued: losing one would be detrimental. If an individual found one, it might be kept for convenience.
If a caladrius were noted to have one when encountered, that could end badly due to perceived threat; etc. They realistically would not see the value in it other than for utility: which could mean leaving or giving one to someone injured; etc; on the roads rather than conflict occurring. Similarly, blades might be abandoned for related interests.
Even if holding a blade, though not inherently necessary to cause harm, in a normal situation it would not be used. Wounding someone can be disadvantageous. Injury would be registered, besides resulting pain and other factors: which can be mentally detrimental.
While not that conflictive, self-defense is possible due to being able to discern physiological ranges. Individuals know where to inflict pain for a given purpose, if necessary, despite not liking that decision overall. An individual may aim for the lungs nonlethally if without anything defensive. The activity of those organs would be evident; a loss of air would similarly be apparent through a strike to the celiac plexus.
There is not much someone can do when winded, including a chase. A minute to two minutes is typically the duration a phrenospasm lasts. That is enough for an individual to abscond.
Self-interest is present in this context. Typically, an individual would leave as quickly as possible if this became necessary.
Wounds are not that permanent usually. While unable to ‘heal’, there can be eventual reversion to gashes and other injuries in a sense. Nothing ‘comes back’ after fading but there can be echoes if ‘remembering' what was lost unconsciously. A limb or digit; etc; would not come back, but anything that is not completely removed eventually ‘heals’; i.e, anything like gashes or bullet wounds disappear eventually. There yet would be a relative cost in most chances. Coherence could falter briefly as they recover. Despite that, an individual would realistically try to contend.
There is a chance that awareness would cease. If that occurred, there would only be a process of the individual consciousness ‘reorganizing’ itself mentally. Compounded with the fact they take in metaphysics ambiently, consciousness and stability would eventually return.
Memory usually remains consistent. More recent recollections may not be as situated as older sorts, and may vanish depending on the gravity of harm. If something lacks magnitude, relevant memory becomes and remains hazy instead of fading.
The severity of harm and loss directly correlates to loss in recollection and coherency. With how much capability relates to recollection, this is bad on various levels. If lacking recognition of others, there would be realistic unease and misgiving in response.
Individuals are able to accurately make incisions even without blades. Digits are typically flat but can become acuate by choice or through stress, which can be beneficial for incisions and extractions in terms of impromptu situations. They lack material basis and blood runs off, meaning no direct infection.
The lack of chemical friction means water and other substances do not adhere to the surface of an individual. Chemicals inevitably fall due to gravity, unless on a flat or encompassing surface like a palm; etc.
Due to lack of material basis, individuals are aseptic. They cannot transmit vectors or carry them beyond potential contamination of the clothing typical when taller in scale.
Surgery was a last resort, often tied to injury or complications. Historically, it was understood that there was risk to attempting anything invasive. The effort, time, and blood loss that would result from surgery historically was better averted from. Time and effort can mean complications and infection.
Rather than removing nutrients from a system, supporting individual welfare was viewed as ideal. Bolstering wellness through nutrition and exercise was known to be objectively better than weakening a bodily system through intensive practices. There were exceptions to this, such as for internal blockages within veins and organs, and various types of fistulas, but this was considered high risk.
Modern medicine is more capable of dealing with such occurrences, albeit that records exist in archaic durations that recorded related treatment. In archaic durations, physicians lacked the capability toward understanding that modern medicine possesses.
As the digits are directly capable of acuity, and the structure of the individual caladrius is without involuntary motion (despite that unconscious decisions can relate to movement), it would be notable to archaic persons that individuals could act as adept physicians, aside from a possible risk if provoked. That caladrius can ‘read’ physiological structure and register minute activity would be neither inevident, considering human observance.
There is a significant element to awareness. Individuals can ‘detect’ oddness within a living system and potentially kill something malignant. Tearing flesh is various in purpose. Aside from warning of factors, eliminating risks could be relevant.
The lack of chemical friction relates to a lack of sound in-motion, accounting to potential that individuals could act as adept hunters, and guard against things that hunt humans. This is a factor which (outside of hercinia lighting up the path for persons traveling through the dark) relates to nocturnal patterns recorded by various authors.
'Lumen' may stand as owl-like in flight: silent. Inaudibility does not apply when objectively overt, due to typical clothing.
“Ghosts are often active at night" correlates to “haunting can be protective”. Things lurking in the tenebrosity can be conflicted with.
The later hours, or dim spaces are more dangerous for humans. Things are often more active at night, further: possibly for the advantage that brings. In regard to structure and habit, caladrius essentially hunt what prey on humans.
Aside from the dangers that traveling through the dark involved, there were other correlations.
'Night air' or 'miasma' was a frequent concern for people. The later hours were believed to cause illness. That is not irrelevant: consolidations of foreign elements can be harmful, whether internal inherently or inhaled; etc.
Correlations can be made to ‘eidolon’, as ancient Greek thought included the concept. Ghosts are noted to move through the darkness unimpeded and are correlated to the nightly hours.
In ancient Greek literature, an eidolon (/aɪˈdoʊlɒn/; Ancient Greek: εἴδωλον 'image, idol, double, apparition, phantom, ghost'; plural: eidola or eidolons) is a spirit-image of a living or dead person; a shade or phantom look-alike of the human form. In the Homeric epic, it plays two functions: only as an image of the dead; and, as the deceased in propria persona. [https://wikipedia.org/wiki/Eidolon]
The distribution of agalma, eidôlon, and eikôn revealed important differences between the various subcorpora. Agalma only appears to a lesser extent in Jewish, Christian, and Greco-Roman polytheistic philosophical texts.
Both eidôlon and eikôn are more frequently found in philosophical as well as Jewish and Christian texts than the term agalma. The term eidôlon is very present in Greco-Roman polytheistic philosophical works dealing with dreams or illusions, such as Aristotle’s De divinatione per somnum or Plato’s Sophist.
The collocates of eidôlon in the full Greco-Roman polytheistic corpus include:
Words related to ephemeral phenomena, such as a shadow, psyche, or mirror
Adverbs such as “like” that are used in comparisons
Similar to the observation in the collocation analysis of eikôn, eidôlon regularly appears in the context of other eidola as well.
The co-occurrence of eidôlon with mirror (katoptron) and psychê is frequently found in (Neo-)Platonic texts, particularly in Plotin’s Enneads.
The use of an eidôlon as a “shadow” is also frequently found in the Greco-Roman polytheistic subcorpus, among others in Plutarch’s works and Sophocles’ Philoctet. Just like the use of eidôlon in Plotin, its use oftentimes evokes rather negative or imperfect associations, such as “death” or the “underworld”:
[…] κοὐκ οἶδ᾽ ἐναίρων νεκρὸν ἢ καπνοῦ σκιάν, εἴδωλον ἄλλως: […] and does not see that he is cutting down a corpse, the shadow of smoke, a mere phantom [eidôlon]. (Sophocles, Philoctet, 945-946; transl. by Richard Jebb). [Thomas Jurczyk – Transcribed with edits – https://er.ceres.rub.de/index.php/ER/article/view/10442/9871]
Although ravens were not seen as psychopomps in Greek ranges, death and other realms were correlated due to their scavenging habits and tendency to blend with forest shade, as of shadows.
Regarding visual separation from a common raven itself, the eyes are blank white rather than dark. Common ravens typically have a feather line around the upper rostrum, near the base of the beak. That is absent, causing ambiguity. It correlates to archaic illustrations of caladrius and hercinia.
The beak does not open even with speech (orifices are absent, which is unanimous regardless of appearance). That can be difficult to discern from a distance, and if someone is not actively watching an individual.
If lacking a beak; etc; the face would be a mixture of countenances. A beak echoes context and further is individualistic and undefined, as are blank white eyes. No pupils or irises are present.
Correlations could be made to a ‘plover’ or ‘dove’, if not other avians, excluding the default contrast and nondescription.
A mouth line is absent due to lacking a mouth. When smaller, the beak has a mouth line, as of a typical common raven. This allows for nondescription and defense. The beak does not open regardless of scale.
Clothing is not attached to the individual structure. Garments dissipate into the 'air' within 3-5 weeks, which can correlate to feathers being visually evident due to plumage returning.
An individual being assumed to be ‘human’ can occur when feathers are not immediately evident. That also allows for nondescription and safety, albeit not purposefully intended by individuals.
A mouth, nose, and any internal or external organs; bones; etc; are not there. Even when smaller in scale, despite resembling typical common ravens, individuals cannot open their beaks. Despite that, individuals still speak 'normally'. Air is issued out from where the mouth would be, reflecting on unconscious structure.
‘Lumen’ does not have an umbilicus: a scar from a physical birth is absent. They were not born in the typical manner and do not recall anything relevant to living, despite being composed of the memories of those who died. Mammary glands are also absent: ‘no organs’ is definitive. A biological system is nonexistent.
‘Lumen’ lacks certainty in regard to capability and structure. Although aware that they have no organs or bone structure, due to lack of blood from injury, there is otherwise obscurity. They are typically without confidence and inclination for relevant discussion.
The mind is made up of many neurons that form a whole consciousness. The same could happen with other factors. Many people died. A lot was left behind: regret, memory, etc.
‘Lumen’ is not that strong ‘physically’. Capability should not be underestimated despite that.
Capability is more than apparent: they can pluck an organ out easily if trying. That would kill anything quickly. Blood runs off due to lack of chemical friction, which is another sign of capability that could be overlooked or underestimated. Something unassuming would be overlooked. That can have varied benefit.
The most they have an awareness of (unconsciously) is folk dance.
Folk dance has been integral within Italian culture for centuries. Traditional dance has existed in Italy from the time of Dante (1265 CE to 1321 CE) to the Renaissance (1400s to 1600s), the advent of the tarantella (the 15th century to the 17th century; the tarantella originated from the disease tarantism, which persons thought the dance could remedy through exhausting the individual affected) in Southern Italy, and to the modern revivals of folk music and dance.
‘Lumen’ only knows the saltarello, pavana, passo e mezzo, contra passo, tordiglione, galliard, and bassa toscana. It is very infrequent that they focus on that. This is typically when alone and idle, whether as a ‘bird maiden’ or a ‘common raven’.
Usually, motion is not purposeful. Walking in patterns without thinking can relate to dance. Distraction, boredom, or stress can cause this.
Ballet and battle used to be intertwined. Dodging and cutting were base concepts. It was diverted around the 1500s into a dance form (and both coincided in terms of fencing patterns).
Ballet history was combative. Fencing was a precursor to dance (avoiding being stabbed or cut into relevant; steps and agility prevalent in both practices), and corresponded with it due to the stamina and physical strength it took to be adept at certain genres.
‘Lumen’ has no physical body and cannot become tired.
As of others, they can be considered lithe due to lack of chemical friction and unrestrictive clothing. This adds an air of capability regarding conflict.
Although ‘Lumen’ is not likely to understand fencing techniques, knowing where to cut regarding bodily elements can be very damaging, whether holding a blade or not.
It would be easy to ‘dodge and weave’ and slit someone’s throat depending on motivation and the situation. That can be (unlikely) beneficial or (likely) detrimental. Connotations tend to vary per situation; although murder is unrealistic and unlikely as a choice.
Self-based fear could be relevant if realizing that, whether others are already uneasy or not. Awareness and understanding can be used variously, as of anything.
Awareness and understanding can be used variously, as of anything. Even if not knowing what to call certain bones or joints, that they could be broken easily would be evident.
It does not take a lot of pressure to break certain bones. That would be agonizing and incapacitating in some cases. If someone is unable to hold a blade or gun; etc; there is little to no chance of injury.
Weak bones include:
Tarsals: the ankle region
Carpals: the wrist region
Clavicles: the collarbone
Metatarsals: the plantar region (foot)
Metacarpals: the hand region (palm, fingers)
In extreme cases, an individual might break one or both of someone’s hands or wrists to allow incapacity, if not one of the plantar areas to prevent someone following.
'Lumen' is more likely to attempt to trip, knock over, or shove someone back if cornered, rather than cause injury. Causing a phrenospasm is not unlikely either, which can be painful or damaging.
Bone-setting is a historic practice: although dangerous. Deformities resulted.
Although it was historically practiced, gangrene, nonunion, joint stiffness and infections of limbs often resulted. Using immobilization is necessary instead; a sling, cast, or brace is ideal, along with painkillers.
Joints (the connections between bones; bones are hard but have nerves; a burst of pain can result from one being broken, followed by dull pain due to the fibers being broken) typically do not move out of place unless dislocated by an external force. Waiting for the dislocation to be ‘reduced’ by the body fixing itself or having someone trained put it back in place would be necessary. Either way, a lot of pain results.
Relating to 'pulling the sickness' from individuals, an element that is noted in archaic writings and that can be explained by metaphysical buildups: foreign elements in a system can be harmful to lethal. This is considered in writings of early Taoism: it was believed that evil spirits could form in a human system and kill those affected.
Through vicinity, such factors are broken down and removed, absorbed into an individual to be repurposed into cloth and other material. This material eventually vanishes back into the atmosphere within a few to several weeks: which can be long enough for a wound to close, or for relative use to be made of the fabric; etc.
The cloth generated by individuals is not normal and eventually fades, being made of recycled things. This is advantageous due to lack of traces. ‘Lumen’ does not have to change their clothing often. Unless reason exists, it is uncommon that they have anything other than a Norbertine habit.
The garment typically present for one individual is almost identical to a 1500s-1600s Norbertine priest and nun uniform. This is a mixture of both: an outer tunic, chemise, fascia, fillet, guimpe, wimple, peplum, capuche, socks and wooden sandals are relevant.
Nuns and priests wore a long, heavy outer tunic called a cassock historically. For nuns, a chemise existed underneath. A shirt and pants existed underneath priests' wear.
Augustine orders such as the Norbertine order had hooded cowls, as of friar cowls, which were called capuche (a French term for hood). Priests and nuns were subversive in the style and color of their wear: clothing was not black but instead white.
White cloth symbolized asceticism. That was ironic: white linen was expensive to make. Wool however can be naturally white. The founder of the Norbertine order frequented white garments, made from wool: which was an inexpensive textile from his home region in Germany. He traveled to establish the order, which expanded to various other European countries: including Italy, France, and England.
If the concept of baking bread were introduced, it might be surprising to an individual the idea and related processes are not unknown. Embroidery, candle making, weaving, carving, singing, and instrumenting realistically has relevance further. Aside from other practices, those were typical for convent nuns as a means to supply currency for church efforts and to address the needs of the poor.
Keeping busy was a typical fact by priests, monks, and nuns. Convent nuns were variously skilled. Most of those crafts are niche in that supplies are required, although being resourceful shows through in other areas despite being isolative.
As opposed to being shut away, there is a subversion regarding individuals. Everything was moved past: they are free-traveling. There are no literal or figurative walls.
Historical basis and folklore or mythological contexts:
There has been death and loss for the entirety of human history, and even before people existed. There might have been phenomena similar to caladrius before humans came about. Within known history, individuals have existed and been documented by persons aware of related occurrences.
People die. 'Lumen' and other individuals are blank slates in terms of recollection, but comprise the knowledge and (unconscious, as many conflicting perspectives would be fatal) memory that those who died left behind.
Seity (individuality) is necessary to function properly. Without a singular consciousness, there is disarray and cessation.
Herbalism has been part of human civilization since prehistory. Food and medicinal herbs were foraged and cultivated by many cultures in order to promote health and welfare.
The Indus Valley civilization focused on herbalism in its writings. Due to that collective knowledge, what was lost at that time condensed into individuals that understood relevant fields. Haridruva are referenced in writings from that time: they were birds that could heal jaundice. Herbs can remedy skin and liver damage.
The Ayurvedic writings from 800 BCE to 1500 CE included the Bṛhat-Trayī and Laghu-Trayī collections: which described many medicinal topics that non-exclusively involved herbalism, skin grafting, reconstructive surgery, toxicology, and pulse diagnostics.
Kaya chikitsa (general medicine), kshara karma (treatment for hemorrhoids and fistulas with alkali materials), agni karma (cauterization), graha (treatment of idiopathic diseases), urdhwanga (management of ear, nose, throat, head related diseases), shalya (surgery), damshtra (toxicology and forensic medicine), and jara (immunology) are notable terms and branches addressed in related writings.
Surgery, dissection, human anatomy, body types, and other fields are also discussed.
Women were acknowledged as intelligent in ancient India. Education was applicable as it was for men. It was not unrealistic that women were present for medicinal and medical efforts related to royal physicians in ancient to archaic palaces.
Manusmriti was an ancient manuscript dated from 1250 BCE to 1000 BCE that denounced discrimination against women and promoted the right for women to inherit property. Societal constraints existed, yet there were personal rights.
Education was considered an essential part of a person's life in ancient India. Women were given equal importance in terms of education. The Rigveda, the oldest text in Hinduism, mentions female education. The text states that women should be educated and should participate in religious ceremonies. Women were encouraged to study the Vedas, the holy texts of Hinduism.
The most famous woman scholar in ancient India was Gargi, who lived in the 7th century BCE. She was a philosopher and a scholar of the Vedas. She participated in philosophical debates and challenged the views of the male scholars of her time. Gargi additionally participated in debates with Yajnavalka on philosophical issues.
There were other women scholars in ancient India who made significant contributions to education and scholarship. Lopamudra, who lived in the Rigveda period (1950 BC to 1100 BC), was a Vedic poet and philosopher. She composed hymns that are still recited in Hindu ceremonies. Another example is Maitreyi, who lived in the 6th century BCE. She was a scholar of the Vedas and participated in philosophical debates.
Apart from these eminent scholars, there were also others who received education in various fields. Women were trained in music, dance, and other performing arts. Medical fields were applicable. There were female physicians who treated women’s health issues. Women were also trained in warfare: there were female warriors. [https://inspirajournals.com/uploads/Issues/883493537.pdf]
The concept of haridruva was transferred over into Greek writing, albeit the phenomena behind it was noted around cliffs and other locations. This was not something ideal, as humans can find it advantageous to seize anything not protected.
Ravens are often traveling, hence correlations to ‘psychopomps’. Individuals directly reflect on that aspect.
Corvus corax were believed to be psychopomps in many cultures, as a connection between the material and spiritual worlds.
Historically, clothing could be a variety of colors. Reports of caladrius focused on 'white plumage', where it was 'yellow plumage' in Indus Valley writings: yellow was a traditional cloth in related cultures.
'Apsara' are an element further written about in Indus Valley writings: these were 'winged individuals' that 'flew between the clouds'. They were not individualized in art or writing. A 'knowledge bringing' and 'augural' aspect is attributed to these figures, which is something attributed to common ravens in other cultures.
The concept of ‘apsara’ is present throughout India, Indonesia, and other regions that focus on Hinduism and Buddhism. The interpretations vary modernly per region.
In Roman mythology, the caladrius was a snow-white bird that was said to live in the king's house. It was said to be able to take sickness into itself and then fly away, dispersing the sickness and healing both itself and the sick person.
“Living in a king's house” implies coercion, if not manipulation and exploitation. How an individual resulted there, from somewhere often uncertain, is subtextually immoral. The texts do not state where caladrius came from generally, aside from mention of coastal cliffs and other external locations being where they were found.
It realistically would not be viewed as 'ideal' to harm an 'asset', although that still meant incarceration by people who had little sense of welfare on the part of individuals. Capability to discern ailments and attempt against them would have been seen as something useful in earlier ages where there were no means to read body processes.
Caladrius were abducted and forced to oversee ill persons. As 'white plumage' equated to white cloth by extent of obfuscated or mistranslated reports, that has significance. Cloth shade was historically a defining element to descriptions.
Multiple individuals were presumptively treated with 'regard' (essentially imprisoned until needed), and on occasion forced to visit ailing persons when applicable. An individual in that situation might not know if they will be killed if not complying.
Vicinity to someone dying would be mentally painful realistically. Despite that, efforts would have realistically been forced unless there was absolute refusal to do anything. Even if protesting, as the agony from injured and dying persons would not be often minimal, there would have been no means to leave an infirmary space due to persons watching.
Mental deterioration can often happen when restricted to a space for long durations. Being 'acquiescent' can equate to being 'broken'.
Eventually, manipulation and the surroundings can eliminate the idea of something better. Becoming weak enough might occur that an individual disappeared.
Rather than towers being historically used for incarceration, rooms were used instead for that purpose. If captors returned to the room an individual was constrained to and the space was empty without any sign of disturbance, it might have been assumed the individual had died. Due to the constancy of relevant fact, as reports would not be unlikely in archaic durations, it might have been expected as a risk.
Depression is a mental state that can kill. Blocking everything out would eventually mean cessation. It is equivalent to a self-induced comatose state. In humans, it is the equivalent to: “if you stop moving, you eventually die”. Aside from escape, there would be ‘only one way out’.
That caladrius were thought to fly toward the sun to “burn away accrued illness” has further significance. That may have been jargon, distorted with translations and as the years passed, about individuals escaping those situations. There is no mention of caladrius surviving beyond this in written reports. It can be assumed that the information was lost, or that people did not care enough to save the fact itself.
Obfuscating or mistranslating text could be at times relevant. Text further becomes more skewed with time passing. Meaning is lost. Royalty and nobles burned letters to preserve their standings historically, if more recent than Ancient Greek time frames.
Due to individual mentality being severely affected by occurrences, the state of an individual may have varied, if still existent.
Correlations present regarding 'hauntings' could mean that 'further haunting' might have resulted through individuals not having entirely left prior terrain. Sightings of 'specters' within castles and other structures that might have followed in subsequent years could correspond, whether remaining constant or not.
Ghosts are frequently correlated to luminance. Aside from atmospheric ghost lights featuring throughout history on a global scale, there was a surgance of transparent and/or luminant ghosts in the late 1700s due to advancements in technology and parlor tricks. Before then, ghosts were figures covered in heavy shrouds; heavy cloth frequent for both corpses and living people.
Odd lights in places there should not be would be indicative of something.
In myths and in actual records, “taking control of natural factors” was a focus by various persons archaically. The unicorn and other figures within records and heraldry attest to this.
Caladrius were abducted and forced to oversee ill persons historically from Greek durations to later chronologies.
Anyone being stolen from the roads of Europe was not unlikely in the 1600s. Aside from caladrius being forced to oversee ill persons archaically, and potentially falling to mental deterioration, there is a chance that persons took advantage of individuals for other reasons.
Being forced to weave cloth until weakening to incapacity might have occurred. It is uncertain how many disappeared and further vanished amid the towns of that landscape.
'Lumen' was fortunate that they did not result in that manner.
Europe was historically indiscriminate about class, basis, or ethnicity when it came to trafficking.
Despite the cultural and religious tolerance that existed in the Venetian Republic, there was often discrimination. Jewish persons were locked up in the world’s first ghetto. Slavery was prevalent, despite attempts by different Popes to abolish that activity.
Cities were where the human traffickers took persons. It was not only non-Caucasian persons who were subject to this: European persons were deprived of rights similarly, which could be via entanglement with the law instead of being snatched. Due to the faulty legal protection that this involved, there was a chance that someone made to ‘work off their crime’ would never have autonomy again.
There were evidently markets that featured these exchanges in Rialto, Gallipoli, Augusta, and Valletta, aside from other active cities. Females were made to be domestic house servants, and males were forced to do hard labor.
Both Western and Eastern countries practiced this immoral exchange. The gender dichotomy in each category resulted in forced roles regardless of the location.
Oppression could differ depending on historic values. Where women had relative agency in Western territories, that was not always true in Eastern territories. Women were often forced into oppressive relationships and could not make decisions for their own welfare or autonomy. Power and monetary elements were central factors whether activity was Eastern or Western. [https://venetianstories.com/venetian-story/slavery-in-venice/]
‘Lumen’ may have been aware of activity in cities due to capacity for flight and nondescription when on rooftops; etc; but they did not interact due to understanding that they would be potentially injured if trying. Birds would not be uncommon on the streets; common ravens were however conspicuous and bad omens.
“A woman should have a husband or a wall.” was a medieval aphorism that remained relevant in the 16th to 17th century in Italy. Marriage or the convent were one of two limited choices for women. Dowries given between families or to convents were important to societal stability.
A nun was not disadvantaged by being sent to a convent necessarily: it was better in some perspectives due to the relative freedom it brought. Families provided items to buffer the time spent within the walls.
The transition from the world to a closed off convent was softened by furnishings that were meant to make the convent as much like home as possible. Genteel monastic houses, including those that did not practice a collective ownership of property (the “common life”) allowed girls to bring ornate convent trousseaus -- a collection of clothing, accessories, and household linens that a bride traditionally brings to her new home upon marriage. As monastic rule forbade nuns to own property, nuns signed everything over to the abbess, who would distribute it back on loan. Recorded items that resulted from these agreements were at times ornate, and not pallets, sackcloth, or ashes. There were bedsteads of hardwood, feather mattresses, comforters, different coverlets for summer and winter, walnut chests, chairs, an occasional armoire, embroidered elaborate curtains for windows, beds, doorways, copper, brass, pewter vessels, an occasional birdcage with a finch, paintings with gilded frames, occasional harpsichords, lutes, harps, viols, violins, bass viols, and trombones (which were often banned, but useful for brass sections in convent polyphony). Private chapels were uncommon at home but personal altars could rival decoration of modest churches. A painting over the altar, sometimes with a cover and frame, candlesticks, a crucifix, altar frontals, altar cloths, silver and ivory thimbles, silver boxes, silver pens, silver cups, and silver or ivory toothpicks could be present.
It would be unclear what the nuns whose collective awareness caused ‘Lumen’ were provided, but it is not unlikely relevant decoration was present. This would have been discarded for external interests if accurate.
There are accounts of women (notably a daughter of Galileo) taking drastic measures to escape being shut away, but it was better than other options regardless. Choice was limited.
She was reported to have repeatedly stabbed herself with a knife she had hidden until its use. Being shut away was neither an ideal solution, if better than others. The other nuns prevented her from attempting that again by discarding the blade and restraining her, once a surgeon was called to mend her wounds.
A girl could be admitted to a convent as young as seven years of age due to inauspicious circumstances: such as loss of family or by the decision of relatives. At times even younger persons were allowed to exist within the walls, and were raised accordingly to be a nun.
The ruota was a barrel or wheel-like part of the architecture of many convents that allowed supplies, and sometimes even people to be passed through into the convent from the outside world, or vice versa. It was not allowed for nuns to make contact with the outside world, and sometimes families defied this divide by allowing an aunt to receive a visit from a niece or other relative, but this was looked down upon by Church authority. Typically, such persons were punished for that decision. Excommunication or other retribution could result.
Despite a detachment from humanity, as 'loss of the self' is a kind of escape further, there is an unconscious groundwork that forms the basis of individuals. Asceticism was relevant to the Norbertine order and others.
As of other orders under its jurisdiction, the Papacy mostly killed off that order due to fear of dissent. Power existed in the clergy, and opinions were against the massacres.
The Norbertine order was by doctrine supposed to support the poor. As the lower class was being decimated by the royalty and Papacy, there would be eventual objection despite fear.
A person standing against the Papacy to uphold faith and the interests of the population was certain grounds for torture or execution.
Trials that resulted from the turmoil of the Reformation were not discriminant about gender, identity, or class. Age did not matter for who was killed. Choice was viewed as uniform regardless of years lived.
Catholicism was not a choice. Religion was historically rooted in social life due to the centrism of the Church. Protestantism was an interpretation that threatened the authority of the Church. The difference in thought created an upheaval that did not happen without recognition on the part of the common people and clergy.
The pope (and a successor) of that time indirectly killed many persons in order to instill fear. It did not work. Opposition is a natural response.
Whether members of the clergy were steadfast in their faith or statements against the Church (as the depravity orchestrated would have been very apparent as time passed) or made it evident death was not preferable through repentance, there was often inevitable sacrifice.
Sacrifice is essentially murder. It can also be defined as giving up something for the benefit of others.
‘Human sacrifice’ and 'animal sacrifice' are synonymous. Over 100 million persons were murdered over a time frame of 131 years due to the Reformation: a period of trials, wars, and massacres. A lot resulted from that.
Torture was historically meant to be a display of fear. It was viewed as a ‘spectacle’ to those who watched, which was something that may have backfired as a context, but makes sense with the amount of harm and death typical due to human decisions and natural forces. Regardless, those subject to it were inflicted with the most pain possible without injury occurring to cause a person’s death. It was graphic.
The torture methods meant to silence persons varied. These typically resulted in death or disfigurement.
A quotation by Richard Baldwin, who wrote a perspective of earlier events in a 1688 London paper, states that people were racked, burnt at the stake, sawed in half, thrown from cliffs onto rocks, torn by wild horses, cut to pieces, hanged, drowned, stabbed, boiled in oil, immured at sea and starved, beheaded, had boiling lead poured down their throats, thrown on spears, hung up by the ribs, or crucified with their heads downwards. This may not have been an exhaustive list of occurrences.
Unusually for the Medieval and Renaissance time periods, the men and women of the Norbertine order had gender equality. Churches of that order were at times situated near convents. Interactions were not unlikely despite the secluded existence that nuns typically adhered to.
This clerical basis may have partly contributed to the safety of one individual.
Common ravens (which were correlated to gallows and other graphic places due to the bodies left there for scavengers to pick through) were believed to be the solidified souls of deceased persons: 'damned' in human perspective, or specifically persons whose remains were buried outside of 'holy ground'. 'Holy ground' was defined as church grounds within human populations. Burial occurred there rather than outside of those boundaries: as often occurred in ancient durations. The church regulated life and death for centuries.
Historically, the Church forbade the clergy (and others to an extent) from shedding blood or harming human people (which included corpses, until the Renaissance caused a relative advancement due to the Church losing power over social elements), even medicinally. This is a contradiction.
Feathers may become evident around their person if adhering to a more ostentatious state longer than they usually decide to.
A few days typically encompasses this duration. The length and width of returning feathers differ depending on the structural region.
There are no 'scales' on ‘Lumen’ as there are for usual birds' legs. The feather placement on the legs relate to that of common ravens. There are no feathers on the evident tarsus, as opposed to the tibia area.
Despite being thin, the ‘tarsometatarsus’ and ‘tibiotarsus’ contribute to leg structure and stability in avian species. This does not evidently differ.
A common raven is bigger than a carrion crow. Common ravens are larger in scale than house cats on average.
Other than gulls, shearwaters, petrels, and other diving birds (relevant as caladrius were caught in Greek durations around cliffs and realistically frequented the ocean despite the risk that presented), the caladrius was compared to herons, swans, and doves by early Greek authors, hence the correlation to swan maiden or bird maiden.
The excess caladrius generated by the Reformation (1517-1648) lessened the excess factors in the 'air' present before and during the medieval period. There are not as many 'odd things' modernly appearing by extent. Although there are still occurrences, this is intermittent.
A traveler coming across a figure in a forest was not very unlikely in archaic durations. It was not historically unusual that religious persons decided to retire to a remote place to find a spiritual direction, albeit this practice became more uncommon beyond the medieval period. This might have led to more encounters by travelers of 'monks and hermits' within archaic reports.
Caladrius being mistaken for monks or hermits in forests was a frequent element. Speaking to travelers was infrequent. Being overlooked as ‘normal’ is recurrent unless interaction is relevant. If more ostentatious, individuals realistically did not often interact and were bypassed.
In gloomy settings, it can be difficult to discern differences, which creates a mutual divide and advantage. Individuals typically know when people or transport are nearby and either remain or leave if decided. Helping or avoiding others is deliberate. As time progressed, caladrius becoming more withdrawn grew as a behavior individually. Those who remained learned through difference.
A ghost is a 'memory of something'. Caladrius are 'empty spaces where someone used to be'. As opposed to visceral or material factors, they do not consume living organisms.
‘Lumen’ 'knew' enough to understand their surroundings, and to be aware of self-preservation. They knew how to speak comprehensively as well, which, while odd, echoes how ravens were believed to be coherent; and 'drifting souls' left behind after unfavorable deaths. It is not too far off.
Individuals can be described as 'living memory' or a culmination of memory and knowledge. What was lost did not remain missing despite people passing.
If a culmination of memory and knowledge could take 'shape', there would be no material to that space, the structure of which would adhere to conscious frameworks.
History comprises death and loss. Suffering instigated culmination and processes can be considered a 'response' to worse occurrences.
Through existence and travel, individuals are guarding past dissolution.
Starting at a distance from other persons potentially metaphysically relates to the distance, on multiple levels, of what had vanished from life. While this is both advantageous and not; it created time for consideration further, on an individual level at least. Thematically, distance has relevance individually and ambiently. Where self-interest is concerned, spaces are overall maintained, while outer interests exist that can mean necessity.
Populaces are kept a distance from by caladrius, as opposed to phenomena that seek out activity.
Individuals may address both living and dead contexts when situationally valid. Being an intermediary of sorts, in various regards, individuals stand 'between' life and death, which somewhat echoes relevant figures historically. Physicians, clerical persons, and others were healers as well as informants. Many individuals can be considered neutral or benign depending on situational basis. Supporting others and regulating ambient factors is relevant. Both ranges are covered on a worldly basis.
Immateriality causes relative capability, beyond lack of sensation and other disadvantages. There is no chemical or energy-based harm, no illness, aseptic qualities, no aging or changes outside of physical impairment; etc.
Without a body, only the mind is present. Impediments that hinder thought; knowledge; etc; are lacking.
‘Lumen’ can think extremely quickly and may react almost immediately to an occurrence in a constructive manner: albeit not always without fault due to lack of situational understanding.
The whole ‘body’ is thought, memory, tone, etc. As individuals are conscious and mentally ‘human’, limits exist. Anything fatal would be the same as equivalent injury. If beheaded or severely injured, it is likely an individual would vanish.
Relative immateriality can symbolically correlate to a lack of understanding of self. While that would not change physiologically, gaining a sense of self could correlate to individualistic contexts in terms of perspective. Solidity and structure correlates to direct memory, knowledge, and recollection, not all which is within remembrance.
Anything ‘before’ still remains. Individual ‘appearance’ is a direct reflection of base mentality, including what cannot be reached.
Structure coincided into what it is in terms of functionality. Nothing happens without purpose on some level, whether the cause is direct or indirect.
‘Lumen’s’ own base components shaped into what resulted because of inherent factors. There was no error beyond the cause: mass death. ‘White blood cell’ corresponds and compares for a specific reason: individuals regulate ambient fact.
Whole islands appeared and disappeared into and from existence, aside from monsters, paths, and other things that should not have been there. Romance stories were a romanticization of adventure to reduce death tolls. People left the safety of civilization to kill things that were preying on populations. The scenery was a lot more chaotic before things started to settle.
The world is a circle. Factors eventually return to their source. Populaces are the most active places. There is more food in a crowd: people are preyed upon.
That 'ravens appear on the cusp of worse' is significant. Individuals appear in the wake of worse events. This is a niche role, but important.
Activity is a byproduct of anywhere with life. That can be relatively universal as a factor.
The practice of repelling evil spirits ranges all the way back to ancient Mesopotamia (5000 BCE to 651 CE) or further back in the ancient world as an idea where attempting to invoke protective spirits or deities was a norm at times. Echoes of that exist in pagan costumes and medieval gargoyles: which also ward off harmful spirits.
Deterring malignant factors through appearance or actual capability is a common and ancient notion. Ravens are seen as ominous and eerie, but also a guard against worse. There is conflict in thematic depth as well. Contradictory elements exist between nature and external impressions, if not other factors. 'Lumen' is contradictory in various regards. Impressions and nature; etc; may conflict. Capability is more than apparent: which correlates to warding off malignant factors.
As one of multiple individuals, ‘Lumen’ does not appear that 'scary' up close, but in the darkness of a forest, it would be unnerving to see or hear something.
Being indirectly supportive of others, ‘eeriness’ can be connected to other factors. Historically: being 'scary' was meant to ward off malignant influences. This echoes a generality where scariness is a means of defense through intimidation or evident capability. Tearing flesh and detecting oddness again relates. Objectively bad things are kept away.
‘Lumen’ knows that others might perceive them as subjectively eerie. This was an awareness built on through encounters in archaic time frames, not all that were crossed paths with assuming altruism. This is overall ignored currently for a number of reasons.
At first their perception was absent concerning gender. There was only “the self and others perceived” in regard to names and identity as the self does not think in third person usually. That somewhat changed as people were encountered and spoken with or given attempted help. Risks were understood. They could be killed, but capability was typically enough to offset the chance.
Hoods were common for women when traveling during the 17th century. It would not be unrealistic that an individual would be mistaken for a peasant woman during the 1600s, if seen from the back or a distance. Towns were scattered and it was not always clear whether houses were nearby.
Monastic or priestly individuals could be a similarly mistaken assumption -- if the lack of a horse were overlooked. Horses and alike transport were typical for persons making journeys that could not be managed in a day or less.
Perspective greatly defined how ‘Lumen’ was responded to when occasionally seen by passing travelers. A person being out alone would be concerning or alarming; it was not typical for the danger traveling presented.
They were usually avoided if noted when objectively taller. Once groups realized the oddness to their person from a distance, that became an active decision. This is an assumption by ‘Lumen’ as they saw people proceed without stopping, whether or not they were evidently acknowledged. Being avoided was ideal; it was better than other occurrences.
Being viewed as a ‘common raven’, ‘peasant woman’, ‘monk’; etc; by an external view is essentially a lack of understanding. This either becomes less ambiguous or remains consistent after an encounter.
Recontextualizing a social perspective to an asocial one can be difficult. It is realistically normal to caladrius that there is ambiguity. Humans do not understand that when crossing paths.
Archaic occurrences were evidently enough that people ascribed concrete terms to no-longer-seen phenomena.
Historic examples of phenomena (European/etc):
Tarasque: a turtle with a lion-like head, six feet with bear-like claws, sword-like teeth, and a serpent's tail, that could expel poisonous breath.
Lou Carcolh: a very large, slimy snail-like serpent with hairy tentacles and a large shell that drowned people with its slime and dragged people into a cave to devour whole.
Matagot/Mandagot: a spirit in the form of a black cat, rat, fox, dog, or cow that could be lured with food and that brought wealth into the owner’s home.
Peluda: a serpent-headed creature had a body covered in long green fur with poison-tipped spines. It caused floods or shot out fire from its mouth, devoured livestock and humans, killed with its tail.
Cheval Mallet: a white or black horse, saddled and bridled, that tempted travelers exhausted by a long journey: those who rode it never returned.
Tatzelwurm: a serpent-like creature with the face of a cat, and four short legs or two front legs that is venomous and shrieks. It tunnels through alpine regions.
Nyuvwira/Inifwira: an extremely toxic, enormous snake with eight heads that generates electricity and lights at night, and lives underground.
Piuchén: a flying snake or large lizard with bird or bat wings that emits whistling sounds or hisses that stun or kill, that consumes blood.
Muscaliet: a hare or squirrel-like animal that nests beneath and damages trees through extreme heat.
Shamir: a worm that can cut through or disintegrate stone, iron, and diamond.
Llamhigyn y Dŵr: a giant frog in swamps and lakes with a bat wings, no legs, and a long tail with a sting at the end that eats livestock and fishermen.
In Canada, North America, and South America as well, abstract creatures are told about orally. Sometimes these are dangerous; at other times only odd. The Axe Dog, Gumberoo (a large creature like a bear that explodes, killing persons), and Snoligoster (a huge crocodile like creature that is voracious) are examples of related stories.
Without anything to call relevant phenomena, inventing words was necessary by European immigrants: which were subjectively silly, but unique and distinct as terms.
Modern examples of phenomena:
Harvestman with 'frills' or 'tendrils' that spread out to reach prey or spear them. While the layers allow it to float on water or glide briefly. If folded in half or dormant, it looks like a somewhat large rock, echoing a scallop or clam, due to the 'internal' limbs having folded up inside the central 'eye', which is itself an aggregate of oculus.
A long series of sticks, wound into a full cable. There are vague eyes and stomachs along various sections, due to the collective and symbiotic literal tie-together. If broken, there would be sharp spikes projected out hazardously.
Wisps that look like cotton drifting, but that contain minute nerve networks and small imperceptible insect legs at the bottom of that organism. These congregate, and likely choke or try to choke the individual being clung to.
A mist of microorganisms that appear like water drops. Other normal fog is where this normally occurs: marsh and mires typical. People breathing in relevant phenomena become disoriented and bogged down, a sense of being underwater or beneath murk eventually relevant. Psychologically this can catch up, whether finding it impossible to continue or wandering into actual bogs and sinking.
A small mouse-like organism with spines sticking out of its sides and back, the short tail lined with further needles. These are bone and metal, coated with rust and blood from people they scurried under. Stepping on one is very painful, and they sometimes become stuck.
Grass-like stalks that wrap around legs of other organisms and trip or drag them down to the ground. These appear similar to reeds, albeit the bulb is not quite a root, instead a mass of muscle. Nerves expand out into the soil beneath.
Sand that shifts and seems to create patterns that reflect nearby scenery. Glass sometimes results from this, the reflections not exactly what is expected. Miniature formations sometimes appear, typically jagged. Looking closer makes it seem like they can have tiny legs, usually crawling.
Ice that does not melt after a snowfall. The area around it remains cold consistently, warmth pulled from the air. Remaining near it for too long causes frostbite.
Dim lights that drift through the air and seem to cluster when making contact with each other. If existing indefinitely, the heat generated from those resulting orbs can be searing. Despite resembling fireflies, there is a constant effulgence.
Stones that collapse with the wind. The apparent dust that these consist of later reform into other objects. Becoming disoriented with the change in scenery may occur if already wayward.
A thin mass that hides in shaded areas. It moves slowly, reaching out to passerby and engulfing objects. If appearing in a building, it may suffocate sleeping persons.
It is unlikely 'Lumen' witnessed relevant occurrences, having occurred later chronologically. Like other 'carrion birds', they can presumably break down what is not supposed to be there: it is not irrelevant that corpses are correlated to common ravens.
Ravens were believed to trick people on forest paths and in other terrain. Warnings are often misinterpreted or disregarded. Forests were dangerous historically for travelers, even without things lurking.
Individuals typically remain at a distance from populations. Due to people crossing through remote areas, there is often an effort to warn of nearby risks. Whether that risk is other people or something further depends on the situation.
The term 'keeping watch' where those gone are concerned has a different meaning by this context. Ravens knowing things that those died had would be seen as odd. That has further significance.
Welfare may be asked about if someone is nearby enough. An encounter on the roads would not be unrealistic: this would contribute to the belief that ravens were coherent.
In the terrain outside of civilization, there was far more risk of death due to direct injury, attacks by people or animals, the surrounding weather, or fatigue. Assumptions by those encountered would be arguably negative. Regardless of the context (it would not be too infrequent that helping wayward travelers occurred), an encounter with someone capable of conflict could mean injury or dispatchment. It would be for that reason groups of persons were typically avoided and kept a distance from: danger existed in numbers. Awareness of nearby activity was beneficial.
The range that awareness consists of is about three meters: anything beyond that is indiscernible. Only if nearby someone can ‘Lumen’ register activity complexly. This echoes the caladrius element, where they could tell if someone was going to die or not. If that person were to die, there was a ‘look away’. This was as if nothing else could be done, as if correlating to a cease of efforts by a physician.
‘Lumen’ can register somatic contexts but not thought. This includes pain, nausea, and other things that are symptomatic. A relative degree of accuracy for designating illnesses or disorders may exist, if understanding what something involves. They can only learn complex information directly via speech and interaction, as anything is passively nullified to block out risk. Physiological activity includes emotion-based factors. Individuals are capable of further discerning moods.
Being evident on the roads was historically dangerous. People can be deceptive.
There are physiological indicators for lies, but it may be unrealistic that an individual would know what to correlate to subterfuge. If an individual repeatedly encountered a dubious person, it would be realistic that the individual would be on high alert for any sign of aggression or sophistry.
While unable to heal wounds innately, individuals being able to discern life signs and symptoms means inherent capability in terms of fields. Knowledge adds to that and reduces possible error.
As minute activity consists of senses, tones, and life signs, if nearby enough: an individual would know if someone's heart was still beating, aside from whether that person was still existent.
Coma-afflicted persons would be apparent as that is not an absence of activity.
Undead or other disparate individuals would be apparent as well. There yet would be an ‘oddness’ to those persons. The nervous system or other somatic depth would be different.
Illusions and other effects that directly do not affect physiology do not trick individuals. If a person had anything 'off' about their system, to the extent they might not be human, it would be evident.
Awareness of surrounding physiological activity is variously dual-sided in benefit and detriment. Despite that injury and other complications can be apparent, 'Lumen' typically would not say anything unless something was given as fact first. Awareness is intrusive. They keep a distance for multiple purposes realistically.
Individuals can discern if a person is somatically male, female, intersex, or something further. Due to this factor, distance is maintained socially. What a person defined as individually would be unclear: gender is a mental state. Asking someone what they preferred to go by is a modern aspect that ‘Lumen’ might not have understood at first. As it is, interaction would have been limited by multiple factors.
Knowing where a person is, along with state of being, would be intrusive to most. What could be done with that information is varied.
It is possible that other people may ask them about specific things if realizing they can discern physiology.
<“...Divulging information, especially private matters...”>
Microscopic things are unapparent. 'Lumen' can evidently gauge physiological depth down to about 4mm. This includes parasites within a living biological system. Although parasites are often evident, these are not mentioned and further not usually enough to cause concern unless it becomes too much.
The words for ‘elephantiasis’, ‘schistosomiasis’, ‘amebiasis’, ‘myiasis’, and other diseases caused by specific helminths or other parasites were not standardized until 1840 CE or later. Many ancient to archaic writings yet describe symptoms and visual morphology of specific worms, aside from fly-related parasites. Flystrike was described by 1500s-1600s physicians, more recently in chronology. Those occasionally infested open wounds: aside from infection, that was another reason to not leave wounds uncovered.
The washing of clothing using soapwort, soapberries, or other saponin-containing plants is not uncommon: it would be recognized for one or more reasons that grime or blood would be detrimental. Despite that generated clothing, once dissipating, leaves behind dried blood and other material if coated in it, there is too high of a chance before then of complication.
Aside from hygiene being promoted to a relative extent in archaic durations (washing the hands and face using a personal basin daily and before and after eating was typical; bathing with a jug of herb-scented hot water for pouring was a frequent practice; monasteries, convents, and churches were places where travelers could rest, wash, and recover. Smelling bad was not quite a problem as aromatic herbs such as thyme, mint, sage, bay, hyssop, lavender, clove, chamomile, marjoram, rosemary, roses, and wild rocket combated body odor) -- an individual being seen with mud or dried blood on their clothing would be alarming or cause other detriment.
Diet and rest were main components to what was recommended by physicians throughout most of human history regarding recovery and welfare. There were exceptions to this, which included removal of kidney stones and other internal complications. Risking a person’s death was not seen well otherwise.
Herbs and spices were often included in dishes; bread included. Spiced bread was not uncommon; there are various recipes from the 17th century that include adding caraway, coriander, anise etc; to bread. Fruit or herbs were also occasionally added.
Herbs were not infrequent as historic foraged material. That however may be objectionable if someone were kept alive for a few days. Vegetation and other materials lower to the ground were historically viewed as ‘peasant food’. Even if someone encountered were to be of higher status, though unlikely, it may be unrealistic that a caladrius would recognize the 'higher and lower' 'values' of food. The confusion that might result from such values historically would have been seen as odd.
Traditionally foraged species (archaic common name and taxonomy):
Cardoon (Cynara cardunculus): A significant source of fiber, vitamins, and minerals. | Mediterranean Basin, Croatia, Southern France
Wild Rocket (Diplotaxis tenuifolia): A significant source of antioxidants, vitamins, minerals, and phytonutrients, anticancer. | France, Low Countries, Italy, Pannonian Basin, Western Balkans, Spain
Fool's Watercress (Apium nodiflorum): Diuretic, antispasmodic, anti-inflammatory, antioxidant. | England, Wales, Ireland, Spain, Italy, Portugal, Morocco
Cicely (Myrrhis odorata): Tonic, bitter tonic, aromatic, carminative, adaptogen, expectorant, demulcent, antispasmodic, immune booster, antimicrobial, emmenagogue. | England, Scotland, mountains of Central and Southern Europe
Alexanders (Smyrnium olusatrum): A source of protein and carbohydrates, antiscorbutic (leaves), stomachic and anti-asthmatic (fruit), aromatic, appetite stimulant, diuretic, laxative (root infusion). | Britain, Scotland, Mediterranean, France, Belgium, Netherlands, Denmark
Garlic Mustard (Alliaria petiolata): Significant source of fiber, vitamins, minerals, fatty acids, digestive, immune booster, hepatic. | Toxic if not split | Morocco, Iberia, Britain, Scandinavia, Pakistan, China
Chicory (Cichorium intybus): Significant source of vitamins, minerals, and bioactive compounds, anti-inflammatory, antioxidant, antimicrobial, digestive, hepatic, anticancer. | Common in areas with abundant rain | Western Asia, North Africa, Europe
Mugwort (Artemisia vulgaris): Digestive, anti-inflammatory, antioxidant, sedative, antifungal, antibacterial. | Europe, Asia, North Africa, Alaska
Wintercress (Barbarea vulgaris): Source of vitamins, digestive, diuretic, vulnerary, anti-inflammatory. | Widespread in Africa, Asia, Europe
Sea Beet (Beta vulgaris maritima): Significant source of vitamins, minerals, and fiber, antioxidant, diuretic, anti-inflammatory. | Maritime locations of Europe, North Africa, Asia
Good-King-Henry (Blitum bonus-henricus): Significant source of vitamins, minerals, and fiber, laxative, vulnerary, digestive, antihelminthic. | Central and Southern Europe
Shepherd’s Purse (Capsella bursa-pastoris): Anti-inflammatory, vulnerary, cardiovascular. | Eastern Europe and Asia Minor
Lady’s Smock (Cardamine pratensis): Digestive, diuretic, antirheumatic, antiscorbutic, antispasmodic, carminative, stimulant. | Europe and Western Asia
Wood Avens (Geum urbanum): Digestive, antipyretic, anti-inflammatory, vulnerary. | Eurasia and North America
Common Sorrel (Rumex acetosa): Significant source of vitamins, minerals, and fiber, digestive, anti-inflammatory, immune booster, diuretic, laxative, astringent, antifungal. | Europe, Mediterranean, Scandinavia, Central Asia
Red Sorrel (Rumex acetosella): Source of vitamins, antioxidant, diuretic, anti-inflammatory, digestive, anticancer, cardiovascular. | Europe, Asia, British Isles
Comfrey (Symphytum officinale): Vulnerary, digestive, anti-inflammatory. | Toxic to the liver. | Common along riverbanks and fens | Europe, Ireland, Britain, Western Asia
Common Vetch (Vicia sativa): Significant source of protein, antiseptic, laxative, vulnerary, anti-inflammatory. | Cultivated since the Neolithic period | Global, excluding Arctic and Antarctic
Borage (Borago officinalis): Respiratory, anti-inflammatory, sedative. | Mediterranean, Britain, France, Germany
Common Vervain (Verbena officinalis): Antitumor, neurological, sedative, antispasmodic, antimicrobial, anti-inflammatory. | Europe, northern Africa, western Asia
Small Leaved Linden (Tilia cordata): Decongestant, antipyretic, sedative, digestive, diuretic. | Europe, Central Siberia, Northern Iran
Sea Squill (Drimia maritima): Poisonous, a vermicide | Mediterranean, northern Europe, India, Middle East
Purple Mullein (Verbascum phoeniceum): Source of vitamins, respiratory, digestive, anti-inflammatory, anodyne, antibacterial, antifungal. | Southern Europe, northern Africa, central Asia
Rosebay Willowherb (Chamaenerion angustifolium): Antispasmodic, astringent, demulcent, emollient, sedative, laxative, tonic. | Temperate Northern Hemisphere
Forget-Me-Not (Myosotis genus): Not recommended. | Only the Myosotis sylvatica species is relatively nontoxic | Europe
Sweet Violet (Viola odorata): Anodyne, sedative, antipyretic, respiratory. | Widespread in Europe and Asia
Yellow Sorrel (Oxalis corniculata): Anti-inflammatory, antimicrobial, antidiabetic, anti-ulcer, anti-diarrheal, vulnerary, hepatoprotective. | Introduced to Europe in 1500 CE | Asia, Europe
Watercress (Nasturtium officinale): Respiratory, anodyne. | Temperate regions worldwide
Common Mallow (Malva sylvestris): Anti-inflammatory, digestive, respiratory, vulnerary, antioxidant, antimicrobial. | Western Europe, North Africa, Asia
Yarrow (Achillea millefolium): Vulnerary, anti-inflammatory, sedative, neurological. | Northern Asia, Europe, North America
White Lupine (Lupinus albus): Significant source of protein, antidiabetic, anti-inflammatory, analgesic, diuretic, emmenagogue, antioxidant. | A historic food crop | Mediterranean
Carnation (Dianthus caryophyllus): Antibacterial, antiviral, antifungal, vulnerary, digestive, sedative, antipyretic, antioxidant, antitumor. | Portugal, Spain, Italy, Croatia, Albania, Greece, Turkey
Laurustinus (Viburnum tinus): Digestive, antipyretic, respiratory, purgative, anti-inflammatory, antidepressant. | Western Mediterranean
Iberis Candytuft (Iberis sempervirens): Mildly poisonous | Southern Europe
Velvetleaf (Abutilon theophrasti): Anti-inflammatory, diuretic, expectorant, antipyretic, digestive, antimicrobial, antioxidant, anticancer, purgative, emollient, laxative, demulcent, astringent, ophthalmic. | Introduced to Europe in the 10th century, seeds are viable for above 50 years | China, Mediterranean, Europe
Red Clover (Trifolium pratense): Bone support, respiratory, antidermatitis. | Domesticated in the 10th century | Asia Minor, Europe
Woodruff (Galium odoratum): Anodyne, vulnerary, diuretic. | Long used in Europe | Toxic to rodents, not humans | Europe, China, Japan, North Africa
Alyssum (Lobularia maritima): Antiscorbutic, diuretic, astringent. | Once believed to heal rabies | Mediterranean Basin, Macaronesia
Oxeye Daisy (Leucanthemum vulgare): Congestant, hepatic, digestive, antispasmodic, anti-inflammatory, vulnerary, antitussive, diaphoretic, diuretic, emenagogue, tonic. | Europe, Turkey, Georgia
Common Daisy (Bellis perennis): A significant source of vitamin C, congestant, respirant, hepatic, digestive, anti-inflammatory, astringent, anodyne, vulnerary, detoxifier. | West, Central, North Europe
Cowslip (Primula veris): Analgesic, antispasmodic, diuretic, expectorant, congestant, anodyne, anti-inflammatory, sedative. | Leaves and flowers are edible, soaked as tea or wine | Temperate Europe, Western Asia
Spignel (Meum athamanticum): Mild aphrodisiac, appetite stimulant, digestive, detoxification, purification, anti-inflammatory, anodyne, hepatic, diuretic, cardiovascular, toner, revitalizer. | A viable spice and herbal salt | Central and Southern European Mountains, Central and Northern European Uplands
Useful fungi (found from spring to winter):
Tinder Fungus (Fomes fomentarius): It produces very large polypore fruit bodies shaped like a horse hoof: brown, silvery grey to almost black in color. Infects trees through broken bark. A main ingredient of amadou, a source of slow-burning tinder, clothing, etc. The hard outer layer is removed, the mushroom cut into strips for burning. Anti-inflammatory, antioxidant, antibacterial, anticancer, antidiabetic, vulnerary, hepatic.
Birch Polypore (Fomitopsis betulina): Antihelminthic, antibacterial, antiviral, anti-inflammatory, anticancer, neuroprotective, styptic, immuno-modulating, digestive, nutritive, vulnerary. It can be used as a strop for sharpening blades if cut in lengths. Small strips can be used as plasters to stop bleeding: it is also an antiseptic and painkiller.
Chaga Mushroom (Inonotus obliquus): A living sterile conk that can durate up to twenty years on a single tree. When a tree dies and falls, it can grow more conks for up to six years. Digestive, anticancer, antituberculosis, cardiovascular and hepatic.
Porcini (Boletus edulis): A club shaped mushroom with a white stalk and brown cap, frills absent. It is found in broadleaf and coniferous forests. Very few poisonous mushrooms resemble this species, allowing for safety.
Caesar's Mushroom (Amanita caesarea): An edible mushroom known since the times of Galen. Antioxidant, antimicrobial, nutritive, digestive, immune-boosting, neurological. It resembles multiple toxic species. Oak and pine are trees it exclusively derives nutrients from. It grows a thick yellow stem with a wide orange cap at maturity, and lacks white specks on its cap. It grows from a sack-like egg, which distinguishes it from other amanita. Digging under the mushroom can be necessary to see this.
Artist's Bracket (Ganoderma applanatum): It grows on living and dead trees, with a scattered or compound distribution. It has use as a drawing medium for artists and writers. When fresh, if cut or rubbed, lines occur that remain once the bracket is dried. Edible when cooked. Can be used for amadou. Digestive, anodyne, congestant, antitumor, antioxidant, immune-boosting, nutritive, antibacterial.
Agarikon (Laricifomes officinalis): It inhabits the wood of conifers. Grows large conks, at times twenty meters above the ground. It has textile and medicinal use: having potency against several viruses. Antituberculosis.
Giant Puffball (Calvatia gigantea): It is found in temperate meadows. It can reach 80 cm or more in diameter and weigh several kilograms. From a distance, the fruiting bodies could be mistaken for sheep. It is difficult to find unless knowing where the species appeared in the past. It was historically sliced thin to use as styptic dressing to stem bleeding and as tinder, for carrying fire and for beekeeping. Recent fruiting bodies have calvaci in minute amounts, which can prevent tumors. Over seven trillion spores can result from one mushroom. The larger bodies sometimes break from the mycelium and roll in the wind.
Golden Chanterelle (Cantharellus cibarius): It is often found from summer to late fall. It is a distinguishable mushroom but shares similarity with the toxic species Omphalotus illudens (eastern jack-o'lantern) and Hygrophoropsis aurantiaca (the false chanterelle). Deciduous and coniferous forests are a typical location for this species. It is used in many dishes but oven drying evidently makes it bitter. It can promote wound healing through strengthening cells and lowering inflammation. It possesses antimicrobial and anthelmintic properties. It may conflict with cancer and is noted to exhibit immunomodulatory and neuroprotective activity.
Saffron Milk Cap (Lactarius deliciosus): It is typically found near pine trees, which it forms a symbiotic relationship with. It has a long history in many countries and is referred to by different terms. Sanguinin, rossella, and pennenciole are a few regional names in Italy. As with other milk caps, it may exude fluid latex when broken. This is reddish in coloration, hence its blood-related connotations. It is edible but evidently is bitter. It may possess antioxidant, antimicrobial, anti-inflammatory, and anticancer activity.
Returning to a tree or group of trees may be viable to collect fruiting bodies as medicinal materials.
As memory is relative, barring injury and changes in known surroundings, there may be a degree of familiarity depending on circumstances.
It is not only trees that factor into recollection; human built structures can be relevant as well, depending. That is more constant than forest ground, which is not maintained actively. Flying over houses and buildings is likely frequent for individuals, due to the spaces between non-human habitation. Not many people would take note of birds crossing by.
There are potentially more individuals than apparent, if very scattered and transient. A balance is achieved through numbers and mobility. Although numbers are potentially decreasing, that is still an offset: not a considerable one, but enough to support related stability.
The individual may not know others exist. If that is evident, interactions would be scarce. A lack of ostentatious behavior, if not visual parallels to common ravens can mean a lack of understanding. Blending with the surroundings is various in effect. The vast expanses of Europe and other countries may make encounters between individuals further unlikely.
Actual ravens usually become stressed if in groups. This is a behavior separate from that of crows. Food is scarcer in groups. Separation occurs essentially.
Finding caladrius is possible, if very difficult. That might have been easier in earlier time frames before globalization. More may have existed archaically, not all surviving time and difference.
Multiple factors (transience, ambiguity, and isolative behavior) account for difficulty in establishing interaction. Trail cameras and infrequent encounters can make it evident that individuals are still present, but it can be unclear how many.
Trail cameras and similar technology are a recent development (since 1878 in North America – the digital version followed in the 1980s, worldwide); that would not be recognized by most realistically.
If noting a planted machine, that would be met with confusion. The purpose to it would be unclear, but (if not left alone) something might be moved or tampered with out of uncertainty.
To pass the time, and make a temporary indicator for where they have been, it is realistic that trees as well as stone have been cut into with blades or other utilities. Scenery seen from above, as well as faces of persons encountered would not be unrealistic.
The lines drawn occasionally have scared people who frequented a given path more than once. Aside from activity picked up by trail cameras, random drawings can be a definite sign of observance.
Various reports existed about caladrius being caught before the Renaissance; which might have been other wild birds. Those individuals were mistreated regardless of actual species; merchants kept caladrius in cages evidently, and the reports noted scattered feathers.
If caught, there would be no more capability: it is likely that silence would eventually result due to understanding anything said does not matter.
Caladrius, as other unregistered individuals (organisms beyond humans do and did not often have names or individuality according to human perspective -- that could be beneficial or detrimental per situation), could not advocate against matters on a legal basis or otherwise. They ‘did not exist’ in records or to human perspective as a whole. Limited understanding can be restrictive or protective: for an individual, there would be no help if constricted somewhere, but otherwise no one would go looking for relevant phenomena.
Vendors did not consider individuals as more than a resource. The same could be said of other persons recorded to have caught caladrius beyond ancient Greek durations.
The birds' cages were covered with cloth to keep people from being diagnosed for free. A barrier can also inhibit attempted conversation, due to not knowing what people are saying. Albeit that individuals would be realistically aware of people nearby somatically, interaction would be impossible.
According to reports from ancient Greece to the Medieval era, caladrius ‘looked away’ from people who would die. Either turning away out of self-interest (pain is foreign; illness and death is agonizing) or giving up on someone who could not be saved could have been variously relevant (regarding those forced to oversee ill persons).
People would be looking for a ‘glowing bird’ and not a ‘common raven’ (which is also big and can be compared to a ‘heron’ or ‘swan’; etc; from a distance, motion and lighting making it difficult to gauge shape).
White cloth was frequent in European ranges: although expensive to make, linen could be bleached white with enough time and preparation through use of the sun or expensive chemicals. Shades other than white (which blend with snowy environments) can be ostentatious: hence people not often seeing figures in forests historically and modernly, as opposed to 'common ravens'.
Linen is one of the oldest used textiles. Its use dates back over 30,000 years. Dyed flax fibers have been found in Georgia and other locations that correlate to that time frame. There is evidence that linen was used in ancient civilizations, including Mesopotamia and ancient Egypt.
It was used heavily in European and Asiatic ranges, despite that silk and hemp was otherwise used in locations such as China, India, and Japan.
Silk is a potential fabric generated by caladrius, if individuals originated from locations that featured it. 'Tennyo' were believed to wear multi-colored garments -- wealth correlated to heaven, and death by extent.
Colors other than white might be possible if structurally familiar. The crane wife tale involved weaving silk, which can involve intricate patterns. She was expending herself for that purpose: patterned silk would sell highly.
There are multiple colors in traditional Japanese attire that are categorized per type. These extend back at least several hundred to a couple thousand years historically. The culture focused on dyeing cloth for aesthetic and other purposes.
As of other 'swan maiden' motifs, the garments were in some manner necessary. As nobility were frequently subject to murder in Japan out of feudal conflict, it is not unrealistic that multiple individuals resulted over the many centuries of Japanese history. This would account for the 'crane wife' folktale further.
Cranes are not typically found in forests: an existent version of the text narrates the peasant farmer having found the wounded 'crane' in a forest. As nobles were only allowed to hunt and kill birds, and he would have been subject to legal punishment if he did anything, another decision occurred. After taking the 'crane' back to his home and removing the arrow from its wing carefully, he let it go. She later came back as a 'human' and offered to help him.
Gods and spirits were heavily believed in: cranes were correlated to the afterlife in Japan. There is a connection.
It is significant that in medieval times, crows were thought to live abnormally long lives. Crows were further thought to lead flocks of storks while they crossed the sea to Asia. Although crows were known in Japan, ravens are much bigger than crows. Up close, the ambiguity typical due to distance would be null.
The peasant not being killed immediately and as time passed would mean perceived lack of ill intent on the part of the ‘crane’.
Working to support him becomes an axiom, but eventually money becomes scarce. In awareness of that, she weaves to sell kimono, using herself as a resource. Her feathers are ripped out, to her own detriment. Apparent weakness ("she looked thinner" is directly stated, which indicates deterioration) is eventually realized by the peasant, and he intervenes.
An izaribata or jibata loom (which can involve several days of construction) requires a person to sit up for hours while weaving. It is a kind of floor loom. This further indicates the duration spent with the peasant.
The ‘crane’ had to remove clothing to weave, as feathers were difficult to remove otherwise. Feathers return to the individual structure when taller, if maintaining a consistent appearance for a longer duration; removing what came back would be possible over a long duration.
Although it would take time to thread feathers into spools, one pound (0.45 kg) is not much in regard to the weight of an individual. Multiple kimono might have resulted from the 'crane' gradually removing her feathers and weaving them into other articles.
That does not reduce the chance of loss gradually building up and incoherence along with weakness resulting. Despite the 'crane' literally ripping from her consciousness, she kept going.
Threads can be relevant as opposed to the complete articles typically present. This might have been an assumption that turned out to be right by the 'crane'.
The same methods for weaving could realistically happen for linen and other fabric, although a detrimental process.
He had looked at the 'crane' while she was weaving (out of curiosity), which she told him not to do. As modesty was more highly regarded in higher classes, she might have originally been from one or more persons who were killed in feuds or for other reasons. Nobles in Japan had a higher risk of being killed by others vying for power. This would correlate to the silk and colors possible.
There does not seem to be a time frame mentioned between the peasant’s discovery and the 'crane' leaving. An attempt to recover may have occurred that coincided with arguments before departure.
They argued over her welfare, as the five virtues of Confucianism were relevant, which included benevolence. She leaves when unable to help him further, as he will not allow that.
The original text no longer exists. A difference in meaning could have occurred before or after its transcription. Multiple other 'bird maiden' stories exist in Japan similarly that are also water birds of various species. There is a trend regardless of the telling.
The ‘Hagoromo’ (羽衣, The Feather Mantle) is a Noh play that is among the most performed in Japan. It is an example of the traditional swan maiden motif.
The earliest recorded version of the legend dates to the eighth century. The play evidently combines two legends: one concerning the origins of the Suruga Dance (Suruga-mai) and another the descent of a tennyo onto Udo Beach.
A parallel story may be found in the 14th volume of the fifth-century Sou-shen chi. A poem by the 11th century poet Nōin is quoted. [https://wikipedia.org/wiki/Hagoromo_(play)]
Miho no Matsubara is the site where the legend reportedly occurred. It is a pine tree older than 650 years. The tennyo passed over the area, and perceiving the white sand, clear water, and greenery descended to the beach. She hung her feather robe (evidently a kimono) on a branch and went to the waters nearby to bathe (reputedly, as the reasoning could have been different). This was stolen by a passing fisherman, and he refused to give it back unless she danced for him. She did, and the garment was returned. She left shortly after.
Archaic dances historically varied. Standardization did not exist as it does modernly.
It is not unlikely the 'tennyo' came from another region within Japan. If originating from beyond Japan, there would be no understanding of the fisherman.
The ‘Tango no kuni Fudoki’ report from the Fudoki district of Japan is one example of the ‘hagoromo’ (feather robe) element correlated to ‘tennyo’. It contains a record of eight tennyo who were sighted bathing in a lake. An elderly couple caught one and the others fled.
The couple had the surname ‘Wanasa’ -- surnames were uncommon before 1875 CE unless people were of nobility: occupations, clan names, and locations were not uncommon sources for surnames. ‘Wanasa’ translates to ‘trap, snare for catching animals’, ‘trick, trap’, and ‘animal trapping’. It can be assumed that a snare was used around the water.
The couple manipulated the ‘tennyo’ into a familial role; the individual helped with matters to that degree. She wove many garments and brought wealth to the village. Eventually the couple drove her out, stating that she was not their daughter. She ran, evidently crying. Although no water exists internally in individuals, the sound of crying could be unconsciously relevant. The ‘tennyo’ somehow went far from that place, which realistically could only be done by flying.
Rumors would have eventually spurred that decision. The couple bringing in sudden wealth, if not in remaining secretive around their home would have caused hearsay. Due to the lack of wealth that followed from earlier selling the cloth, which was important to keep infrastructure stable, the village eventually fell into ruin.
The weavings were presumably made out of her feathers, which would be damaging due to constant expense. It may be accurate to say that the couple kept her alive through their indirect presence in the home. The crane wife tale covered that aspect in that the ‘crane’ looked much weaker toward the end, before the farmer intervened for her welfare. This inadvertently caused her departure after recovering, when she could no longer help him as he refused to do anything with the weavings she brought in awareness of the expense.
Women were traditionally delegated with the practice of weaving and textile crafting in many cultures. Beyond that, they often wore colorful or ornate clothing as opposed to masculine attire, which often had less material. This compounds into the general context of the bird maiden.
White historically is a 'ghostly color', which can contribute to historically 'haunted forests'. White cloth was often used for burial shrouds. Burial shrouds were typical in many cultures due to the cost of clothing and to prevent waste of usable material. Both living and dead persons often wore heavy clothing, but typically not an encompassing sheet. Up until the 1800s, 'ghosts' were figures covered in heavy sheets.
White cloth has been a typical sort throughout history; not singularly for Premonstratensian (Norbertine) priests and nuns. Linen existed from Nordic ranges to Indian ranges, to Egyptian ranges, to Greek and Roman ranges, if not beyond that. At times it was even bleached white, notably often in Mediterranean and related areas.
Greek and Roman cultures often featured chitons of white linen. Women covered their hair with veils in Greek and Roman archaic time frames. In later Medieval; etc; durations, women were expected to cover their hair. Men wore hats in medieval and Renaissance chronologies, being mandated to cover their heads by clothing laws.
Awareness by external persons could have existed that the feathers of individuals turned into cloth: which relates to the 'feather cloak' of the swan maiden. Mistranslations, obfuscated language, or limited understanding can mean interpreted error.
Revealing ambushes and determining diagnostics correlates to capability. Protecting persons might be decided on by individuals: doing or saying something that would be disruptive to waiting forces is not unrealistic. A voice or bird shouting a warning would be taken as odd modernly, but in medieval time frames it would be 'valid'. Ravens were believed to be coherent.
It is an actual superstition in Europe that a raven, crow, or rook being near a house means something is wrong. A corvus remaining near a house meant death in a family. It would not be unrealistic to think one or more inhabitants were not that well.
Curiosity, inquiry; etc; would not be unrealistic. Individuals being in vicinity to persons can mean familiarity and concern when something is awry.
Most individuals realistically would not enter a building, even if abandoned, as the walls are restricting and impede the chance of evasion. It is not as open as places without structures. Humans find safety in defenses, which is not quite the case for other individuals. Going near a structure may be further unlikely for general danger.
Keeping ravens at the Tower of London stems from a historic belief that common ravens were protective. Many avian species existed in rookeries: flat areas of land near buildings that were used variously by people. It was not infrequent that villas in England and in other locations prohibited people from shooting common ravens that flew around the buildings freely. If the birds left, it was believed that something bad would happen. Whether the reason was due to individuals vacating or being lost, that would be loss of a safeguard.
If the ravens present at the Tower of London ever left, it was said that the Tower would fall. As a heavily fortified location historically, it could be said that everything else would have fallen. Many would be dead due to phenomena overrunning the landscape, as previously happened to a relative extent archaically.
The ravens at that historical site are not related to this, although practices of keeping ravens nearby through the feeding of scraps parallel understanding of defense. Terrains clear of debris would have been understood to be safer through correlation, by a lack of evident illness amid the populace.
The terrain was kept clean through the activity of the birds, which reduced the chance of disease spreading. That was historically a common problem in agricultural areas, aside from towns and cities: if for varied reasoning.
Waste accruing in town and city streets often preceded outbreaks. Infectious agents were an unknown factor, but indirect awareness was prevalent. Methods were frequently implemented historically to keep the terrain clean.
Animal carcasses were a source of disease in more rural areas. A dead cow, sheep, goat, pig, or other animal could be indicative of pathogens, although this was not as well understood as a problem archaically. With the fact that communities historically depended on local butchers for food, viruses and bacteria could spread easily across livestock and human populations through the meat sold and distributed.
Conflict was historically frequent: many people were enlisted by choice or force in archaic Europe. Armies typically marched through hazardous terrain until enemy forces were encountered. Heavy losses were not infrequent. Anything of material value left after an altercation was recovered by remaining forces: whereas dead or dying persons were often abandoned due to limitations. Typically, due to the mass death involved in conflict, it was near impossible to bury or burn everything. Scavengers were allowed to eat the corpses (following everything of value being taken for reuse by surviving soldiers) -- aside from the ground itself claiming the bodies, which eventually vanished after a year or two.
Ravens were often noted around battlefields and were associated with conflict historically. This is evidently not only significant due to passing awareness of bloodshed. Living bodies amid the corpses could be easily discerned by extent of capability, which accounted for sometimes futile attempts by caladrius to keep existent persons alive.
Due to helping survivors near battlefields, it is likely that individuals have been noted by people. Whether an individual is unable to hear arrows or gunfire, or remained unwilling to leave someone, there is a chance of worse occurring.
Being faced with someone evidently inhuman would be frightening to a conscious soldier. With incapability to do anything in a weakened state, there would be little capability for hostility. Aggression would drive away his help and chances for survival. Being left alone to perish is a risk that not many would overlook.
Soldiers were typically men, excluding accounts of women making a covert effort to join militant forces. If surviving his wounds, his reports would have been viewed as 'delirium', or as something else, depending on how other people viewed his accounts once he returned to a nearby populace.
Intervention would be viewed ‘ideally’; not as many people might have died due to that. Skepticism and lack of capability kept people from actively seeking out what others reported.
When travelers met each other on roads, raising their palms to show they were unarmed was typical as a greeting. In other places, greetings ranged from simple nods, to genuflects or curtseys. It is realistic that ‘Lumen’ raised their hands often before walking away or speaking at a distance.
'Lumen' did not understand what 'pain' meant at first, until crossing paths with people variously. The 'oddness' meant inquiry in some chance, and discussion occurred.
It is possible that ‘Lumen’ (or others) acted as a sentinel along towns, due to knowing if something strange came along. If an organism is biological or ‘flesh’, related contexts would be apparent.
This includes illness. Diseases were frequent to the extent that during times of outbreaks towns and cities implemented screening processes to determine whether someone was ill. Officials closing or monitoring the gates and enforcing the use of papers to certify lack of infection were frequent methods. The crowded nature of populaces meant that disease spread easily, which could kill many. This historically did.
If a person lacked papers or was unable to prove they had arrived from an infected population, they were often quarantined for forty days to ensure the infection passed. In essence, if the person died, that would mean they were infected. If they did not die, they were clear of the plague.
The same method was enforced for plague physicians between district visits. Many physicians died even with relatively protective wear. Physicians who risked themselves to a by default fatal disease, as antibiotics were at the time unknown, had to quarantine before continuing on and further risking themselves.
Housing was supplied to physicians via city or town regulation, and they were expected to stay there unless working, in order to reduce the chance of infection. In a setting where death was often certain; evident as corpses frequently lined town and city streets during outbreaks; facing it directly was opportune for payment, if not for other reasoning. Towns and cities paid physicians directly for their work, which was essentially to remove the bodies for cremation or burial; as cadavers were still infectious; and lower the infection rate through identifying illness, treating the affected, and recording the cause of death.
Those who could flee to the countryside often made the journey to avoid the crowded settings of towns and cities. Open spaces were safer than crowded locations. Villas and housing distant from reports of disease were essentially removed from epidemics.
Recorded ailments and causes of death in 1600s England, names and phonetics varied per region with lack of standardization:
Ablepsy - Blindness
Ague - Malarial Fever
American plague - Yellow fever
Anasarca - Generalized massive edema
Aphonia - Laryngitis
Aphtha - The infant disease "thrush"
Apoplex - Stroke - the rupture or clogging of a blood vessel in the brain - or paralysis resulting from a stroke - sometimes also refers to other spontaneous causes of internal bleeding like burst aneurysms
Apoplexy - Paralysis due to stroke
Asphycsia/asphicsia - Cyanotic and lack of oxygen
Atrophy - Wasting away or diminishing in size
Bad blood - Syphilis
Bilious fever - Typhoid, malaria, hepatitis or elevated temperature and bile emesis
Biliousness - Jaundice associated with liver disease
Black plague or death - Bubonic plague
Black fever - Acute infection with high temperature and dark red skin lesions and high mortality rate
Black pox - Black Small pox
Black vomit - Vomiting old black blood due to ulcers or yellow fever
Blackwater fever - Dark urine associated with high temperature
Bladder in throat - Diphtheria
Blood poisoning - Bacterial infection; septicemia
Bloody flux, scowring, flux - Bloody stools
Bloody sweat - Sweating sickness
Bone shave - Sciatica
Brain fever - Meningitis
Breakbone - Dengue fever
Bright's disease - Chronic inflammatory disease of kidneys
Bronze John - Yellow fever
Bule - Boil, tumor or swelling.
Cachexy - Malnutrition
Cacogastric - Upset stomach
Cacospysy - Irregular pulse
Caduceus - Subject to falling sickness or epilepsy
Camp fever - Typhus; aka Camp diarrhea
Canine madness - Rabies, hydrophobia
Canker - Ulceration of mouth or lips or herpes simplex
Catalepsy - Seizures or trances
Catarrhal - Nose and throat discharge from cold or allergy
Cerebritis - Inflammation of cerebrum or lead poisoning
Chilblain - Swelling of extremities caused by exposure to cold
Childbed - Death during or shortly after giving birth
Child bed fever - Infection following birth of a child
Chin cough - Whooping cough
Chlorosis - Iron deficiency anemia
Cholera - Acute severe contagious diarrhea with intestinal lining sloughing
Cholera morbus - Characterized by nausea, vomiting, abdominal cramps, elevated temperature, etc. Could be appendicitis
Cholecystitus - Inflammation of the gall bladder
Cholelithiasis - Gall stones
Chorea - Disease characterized by convulsions, contortions and dancing
Chrisomes - Death of an unbaptized infant or death of an infant less than a month old
Cold plague - Ague which is characterized by chills
Colic - An abdominal pain and cramping
Colick, stone, and strangury - Severe abdominal pain, bladder/kidney stones, rupture in abdomen - appendicitis, bladder rupture, etc
Congestive chills - Malaria
Consumption - Tuberculosis
Congestion - Any collection of fluid in an organ, like the lungs
Congestive chills - Malaria with diarrhea
Congestive fever - Malaria
Corruption - Infection
Coryza - A cold
Costiveness - Constipation
Cramp colic - Appendicitis
Crop sickness - Overextended stomach
Croup - Laryngitis, diphtheria, or strep throat
Cut of the stone - Died during or from the surgery to cut out bladder/kidney stones
Cyanosis - Dark skin color from lack of oxygen in blood
Cynanche - Diseases of throat
Cystitis - Inflammation of the bladder
Day fever - Fever lasting one day; sweating sickness
Debility - Lack of movement or staying in bed
Decrepitude - Feebleness due to old age
Delirium tremens - Hallucinations due to alcoholism
Dengue - Infectious fever endemic to East Africa
Dentition - Cutting of teeth
Deplumation - Tumor of the eyelids which causes hair loss
Diary fever - A fever that lasts one day
Diptheria - Contagious disease of the throat
Distemper - Usually animal disease with malaise, discharge from nose and throat, anorexia
Dock fever - Yellow fever
Dropsy - Edema (swelling), often caused by kidney or heart disease
Dropsy of the brain - Encephalitis
Dry bellyache - Lead poisoning
Dyscrasy - An abnormal body condition
Dysentery - Inflammation of colon with frequent passage of mucous and blood
Dysorexy - Reduced appetite
Dyspepsia - Indigestion and heartburn. Heart attack symptoms
Dysury - Difficulty in urination
Eclampsy - Symptoms of epilepsy, convulsions during labor
Ecstasy - A form of catalepsy characterized by loss of reason
Edema - Nephrosis; swelling of tissues
Edema of lungs - Congestive heart failure, a form of dropsy
Eel thing - Erysipelas
Elephantiasis - A form of leprosy
Encephalitis - Swelling of brain; aka sleeping sickness
Enteric fever - Typhoid fever
Enterocolitis - Inflammation of the intestines
Enteritis - Inflations of the bowels
Epitaxis - Nose bleed
Erysipelas - Contagious skin disease, due to Streptococci with vesicular and bulbous lesions
Extravasted blood - Rupture of a blood vessel
Falling sickness - Epilepsy, seizures
Fatty Liver - Cirrhosis of liver
Fits - Sudden attack or seizure of muscle activity
Flocks and small pox - Smallpox, other diseases causing pustules over the body like cowpox and chickenpox
Flux - An excessive flow or discharge of fluid like hemorrhage or diarrhea
Flux of humour - Circulation
French pox - Syphilis
Gathering - A collection of pus
Glandular fever - Mononucleosis
Great pox - Syphilis
Green fever/sickness - Anemia
Grippe/grip - Influenza like symptoms
Grocer's itch - Skin disease caused by mites in sugar or flour
Heart sickness - Condition caused by loss of salt from body
Heat stroke - Body temperature elevates because of surrounding environment temperature and body does not perspire to
reduce temperature. Coma and death result if not reversed
Hectical complaint - Recurrent fever
Hematemesis - Vomiting blood
Hematuria - Bloody urine
Hemiplegy - Paralysis of one side of body
Hip gout - Osteomylitis
Horrors - Delirium tremens
Hydrocephalus - Enlarged head, water on the brain
Hydropericardium - Heart dropsy
Hydrophobia - Rabies
Hydrothroax - Dropsy in chest
Hypertrophic - Enlargement of organ, like the heart
Impetigo - Contagious skin disease characterized by pustules
Inanition - Physical condition resulting from lack of food
Infantile paralysis - Polio
Intestinal colic - Abdominal pain due to improper diet
Jail fever - Typhus
Jawfain - "Jaw fallen" or lockjaw, often tetanus
Jaundice/jaundies - Condition caused by blockage of intestines
King's evil - Tuberculosis of neck and lymph glands
Kruchhusten - Whooping cough
Lagrippe - Influenza
Livergrown - Another term for rickets or from diseases which resulted in a swollen, enlarged liver - things like chronic alcoholism, hepatitis, or congestive heart failure
Lockjaw - Tetanus or infectious disease affecting the muscles of the neck and jaw - it is fatal in eight days if untreated
Long sickness - Tuberculosis
Lues disease - Syphilis
Lues venera - Venereal disease
Lumbago - Back pain
Lung fever - Pneumonia
Lung sickness - Tuberculosis
Lying in - Time of delivery of infant
Made away themselves - Suicide
Malignant sore throat - Diphtheria
Mania - Insanity
Marasmus - Progressive wasting away of body, like malnutrition
Meagrom - A migraine or severe headache - this symptom could be deadly if it originated from things like a brain tumor or bleeding within the brain
Membranous Croup - Diphtheria
Meningitis - Inflations of brain or spinal cord
Metritis - Inflammation of uterus or purulent vaginal discharge
Miasma - Poisonous vapors thought to infect the air
Milk fever - Disease from drinking contaminated milk, like undulant fever or brucellosis
Milk leg - Post partum thrombophlebitis
Milk sickness - Disease from milk of cattle which had eaten poisonous weeds
Mormal - Gangrene
Morphew - Scurvy blisters on the body
Mortification - Gangrene of necrotic tissue
Murthered - Murdered
Myelitis - Inflammation of the spine
Myocarditis - Inflammation of heart muscles
Necrosis - Mortification of bones or tissue
Nephrosis - Kidney degeneration
Nepritis - Inflammation of kidneys
Nervous prostration - Extreme exhaustion from inability to control physical and mental activities
Neuralgia - Described as discomfort, such as "Headache" was neuralgia in head
Nostalgia - Homesickness
Over-laid - An infant that died after being unintentionally smothered or the parent rolled onto them while sleeping
Palsy - Paralysis or uncontrolled movement of controlled muscles
Paroxysm - Convulsion
Pemphigus - Skin disease of watery blisters
Pericarditis - Inflammation of heart
Peripneumonia - Inflammation of lungs
Peritonotis - Inflammation of abdominal area
Petechial Fever - Fever characterized by skin spotting
Puerperal exhaustion - Death due to child birth
Phthiriasis - Lice infestation
Phthisis - Chronic wasting away or a name for tuberculosis
Piles - hemorrhoids
Plague - An acute febrile highly infectious disease with a high fatality rate
Planet - also known as planet-struck - a death from any very sudden severe illness or paralysis that was thought to result from the "influence" of a planet
Pleurisy - Any pain in the chest area with each breath
Podagra - Gout
Poliomyelitis - Polio
Potter's asthma - Fibroid pthisis
Pott's disease - Tuberculosis of spine
Puerperal exhaustion - Death due to childbirth
Puerperal fever - Elevated temperature after giving birth to an infant
Puking fever - Milk sickness
Purples - Bruising, especially wide-spread - many causes
Putrid fever - Diphtheria
Quinsy/quinsie - Tonsillitis
Remitting fever - Malaria
Rheumatism - Any disorder associated with pain in joints
Rickets - Disease of skeletal system
Rising of the lights - As an organ meat, lungs are often called "lights" because they are very light-weight organs. It may be related to severe coughing and the perception that during a cough the lungs would rise up in the chest
Rose cold - Hay fever or nasal symptoms of an allergy
Rotanny fever - a possible variant of ‘rotten’ in Middle English: a rotten or decaying smell from organ failure, which can cause fever, fatigue, irregular heartbeat, shallow breathing, and pain - it can occur from multiple causes, including injury or disease
Rubeola - German measles
Sanguineous crust - Scab
Scarlatina - Scarlet fever
Scarlet fever - A disease characterized by red rash
Scarlet rash - Roseola
Sciatica - Rheumatism in the hips
Scirrhus - Cancerous tumors
Scotomy - Dizziness, nausea and dimness of sight
Scrivener's palsy - Writer's cramp
Screws - Rheumatism
Scrofula - Tuberculosis of neck lymph glands. Progresses slowly with abscesses and pistulas develop. Young person's disease
Scrumpox - Skin disease, impetigo
Scurvy - Lack of Vitamin C - symptoms of weakness, spongy gums and hemorrhages under skin
Septicemia - Blood poisoning
Shakes - Delirium tremens
Shaking - Chills, ague
Shingles - Viral disease with skin blisters
Ship fever - Typhus
Siriasis - Inflammation of the brain due to sun exposure
Sloes - Milk sickness
Small pox - Contagious disease with fever and blisters
Softening of brain - Result of stroke or hemorrhage in the brain, with an end result of the tissue softening in that area
Sore throat distemper - Diphtheria or quinsy
Spanish Disease - Syphilis
Spanish influenza - Epidemic influenza
Spasms - Sudden involuntary contraction of muscle or group of muscles,like a convulsion
Spina bifida - Deformity of spine
Spotted fever/feaver - Either typhus or meningitis
Sprue - Tropical disease characterized by intestinal disorders and sore throat
St. Anthony's fire - Also erysipelas, but named so because of affected skin areas are bright red in appearance
St. Vitus dance - Ceaseless occurrence of rapid complex jerking movements performed involuntary
Stomatitis - Inflammation of the mouth
Stranger's fever - Yellow fever
Strangery - Rupture
Starved at nurse - Insufficient milk, or the child had a disease that caused them to "fail to thrive" or not gain weight and die even though being fed
Sudor anglicus - Sweating sickness
Summer complaint - Diarrhea, usually in infants caused by spoiled milk
Sunstroke - Uncontrolled elevation of body temperature due to environment heat. Lack of sodium in the body is a predisposing cause
Surfet - Overeating, gluttony, or vomiting from overeating. Aside from a direct death from overeating, it may have been a grouping for many types of death that often went along with being overweight - death from untreated diabetes, cushing's disease, heart failure, etc
Swamp sickness - Malaria, typhoid or encephalitis
Sweating sickness - Infectious and fatal disease common to UK in 15th century
Tetanus - Infectious fever characterized by high fever, headache and dizziness
Teeth - Dental infection leading to death
Thrombosis - Blood clot inside blood vessel
Thrush - Childhood disease characterized by spots on mouth, lips and throat
Tick fever - Rocky mountain spotted fever
Tissick - Cough, can also refer to the coughing and wasting away of tuberculosis
Toxemia of pregnancy - Eclampsia
Trench mouth - Painful ulcers found along gum line, Caused by poor nutrition and poor hygiene
Tussis convulsiva - Whooping cough
Tympany - Either abdominal tumor growth, or other bloating/distension of the abdomen - especially when air or gas is caught within the abdomen or intestines, causing a hollow sound when thumped
Typhus - Infectious fever characterized high fever, headache, and dizziness
Variola - Smallpox
Venesection - Bleeding
Viper's dance - St. Vitus Dance
Water on brain - Enlarged head
White swelling - Tuberculosis of the bone
Winter fever - Pneumonia
Womb fever - Infection of the uterus
Worm fit - Convulsions associated with teething, worms, elevated temperature or diarrhea
Yellowjacket - Yellow fever [https://tullyhistoricalsociety.org/tahs/medical.php]
During the 1600s, famine and disease were prevalent. The lack of food resulted in a height decrease during the 1600s, as opposed to the 1500s, where supplies were more readily available.
‘Lumen’ could have passed for a ‘male’ during the 1600s when objectively taller. They are at an average height for a woman during the 1500s. In the 1600s, 165 cm or 5’4” was slightly above the norm for men.
Peasants and other persons often went out looking for food in the wild as that was a better substitute than crops. Supplies were limited and starvation was frequent.
Individuals may have led persons to certain locations, if not spoken about related matters from a relative distance. Even when persons lacked evident weapons, going near others could mean death or loss of agency.
The warfare and frequent attacks between persons on the roads would not have been inevident to those watching. Self-interest took precedence.
The return to old knowledge heavily characterized the Renaissance time period. Materia medica became highly regarded in 1600s Italy with the resurgence of old methods regarding medicine. The use of herbs became prevalent in Italy to the extent that guilds based on herbalism were established in order to better connect traders and professionals.
De materia medica was a manuscript that was used for 1,500 years until replaced by revised herbal books in the Renaissance. It covered around 600 plant species and was translated into many languages between the Medieval period to the 17th century. Macer floridus was another work written by the 11th century monk Odo Magdunensis.
Various herbalists during the Renaissance went to India and other locations to document folk medicine for widespread use. Books were written and published in the early 1600s based on related documentation. China, India, Japan, and other countries are not too far from European terrains. There are multiple works by European persons on cultural topics during the 1500s to 1600s time frame.
Although many of the terms used modernly do not match with those used in the 1500s-1600s, as words were later created to apply to understood qualities, the meaning is equative. 'Lumen' does not know the herbalist terms listed below but has an understanding of how listed species benefit living systems. The humor system was not entirely faulty, despite its many errors. 'Goat's rue' was used to treat symptoms of diabetes since 1554 at least, and other herbs were understood to have benefits that were evident despite the reason existing beyond understanding.
Materia Medica Herbal:
Adaptogen (stress adaptation through supporting the endocrine system) | Licorice, honeysuckle, irish moss (red seaweed), lemon balm, lion’s mane, maitake/signorina, oat, passionflower, propolis, rosehip, tulsi, turmeric
Alterative (boosts overall vitality) | Burdock, calendula, cleaver, elderflower, nettle, red clover, dandelion
Anodyne (reduces pain) | Peppermint, ginger, oregano, stinging nettle, violet, skullcap, pine, anise, calendula
Antidepressant (reduces depression) | Vervain, oat, lavender, chamomile, passionflower, lemon balm, chasteberry
Antidiabetic (reduces diabetic symptoms) | Goat’s rue, garlic, cinnamon, ginger, fenugreek, ginseng, lilac, bay leaf, milk thistle, flax seed, turmeric, bitter gourd
Antiemetic (reduces nausea and chance of vomiting) | Ginger, meadowsweet, chamomile, mint, peppermint, spearmint, cinnamon, fennel
Antimicrobial (reduces bacteria, fungi, and viruses) | Thyme, elderberry, agrimony, angelica, aniseed, barberry, basil, bearberry, beetroot, bilberry, birch, birch polypore, blackberry, bugleweed, burdock, calendula, cardamom, catnip, centaury, chamomile, cinnamon, clove, coltsfoot, fennel, garlic, gentian, goat’s rue, goldenseal, hop, irish moss (red seaweed), lady’s mantle, lemon balm, lion’s mane, maitake/signorina, marjoram, mulberry, mullein, mustard, myrrh, nasturtium, oak, olive, oregano, parsley, passionflower, plantain, propolis, rosehip, sage, shepherd’s purse
Anti-inflammatory (reduces inflammation) | Chasteberry, agrimony, angelica, aniseed, barberry, basil, beetroot, betony, bilberry, birch, blackberry, cardamom, catnip, centaury, chaga, chamomile, chickweed, chicory, cleaver, fenugreek, garlic, ginger, honeysuckle, horsetail, irish moss (red seaweed), lady’s mantle, lion’s mane, maitake/signorina, licorice, marjoram, meadowsweet, mullein, myrrh, nasturtium
Antipruritic (reduces itching) | Birch, centaury, mint, chickweed, plantain, calendula, chamomile, stinging nettle
Aperient (mild laxative) | Dandelion, gentian, centaury, yellow dock, cleaver, burdock, liquorice, mint
Aromatic (aromatic spices and herbs) | Parsley, bay leaf, chive, ginger, sage, garlic, shallot, onion
Astringent (restricts blood flow) | Rose, agrimony, calendula, nettle, oak, yarrow, raspberry
Demulcent (reduces inflammation in internal tissue) | Marshmallow, lime, chickweed, cleaver, coltsfoot, fenugreek, hemp seed, hibiscus, irish moss (red seaweed), licorice, milk thistle, mullein, mustard seed, oat, upright pellitory, plantain, rosehip, violet
Desiccant (preserving herbs or compounds) | Salt, calcium sulfate, lavender, rosemary, chamomile
Diaphoretic (induces sweating) | Ginger, yarrow, catnip, peppermint, lemon balm, chamomile, betony, calendula, ground ivy
Diuretic (increases uresis) | Dandelion, hawthorn, juniper, parsley, nettle, celery, couch grass, linden, agrimony
Hepatic (liver relief) | Dandelion, milk thistle, licorice, ginseng, wolfberry, garlic, ginger, chicory, burdock, barberry, calendula
Nutritive (nutrition) | Chickweed, dandelion, horsetail, mulberry, parsley, nettle, raspberry, oat straw
Purgative (extreme laxative) | Laurustine, hyssop, chervil, peppermint, chamomile, Alexandrian senna
Sedative (stress reduction) | Basil, catmint, chamomile, hop, valerian, thyme, lavender, marjoram
Styptic (local blood loss reduction) | Yarrow, calendula, raspberry, oak, bugleweed, birch polypore, goldenrod, horsetail
Vulnerary (wound healing) | Calendula, marshmallow, woad, licorice, witch hazel, comfrey, ground ivy
Warming (increases temperature of the body) | Basil, oregano, lemon balm, thyme, licorice, mint, garlic
Objectively toxic species:
Hyssop contains thujone which can cause seizures. Caution.
Feverfew is an anticoagulant and promotes bleeding. Caution.
Comfrey can cause severe liver damage and potential cancer. Caution.
Mezereum is extremely toxic and ingestion can cause death. Caution.
Tansy contains thujone which can cause seizures. Caution.
Wisteria is toxic and causes digestive problems. Caution.
Aristolochia is toxic and causes liver damage and cancer. Caution.
Liverwort is slightly toxic unless dried. Protoanemonin converts to anemonin.
Borage can be hepatotoxic, mutagenic, and carcinogenic. Caution.
Scotch broom is toxic and can cause hallucinations from fumes if burned. Caution.
Lobelia is extremely toxic and ingestion can cause death. Caution.
Laurustinus berries can be mildly toxic when raw and must be cooked for use.
Southernwood is mildly toxic and large quantities can cause poisoning. Caution.
Wormwood is toxic. Small quantities can cause hallucinations and seizures. Caution.
Columbine is toxic and can cause poisoning in small quantities. Caution.
Autumn crocus is extremely toxic and ingestion can cause death. Caution.
In European ranges, relayed encounters with swan maiden are not typically ideal: persons encountered took advantage of individuals.
The person (evidently usually a man, as men historically hunted or traveled more than women) who comes along steals the cloak or robe the figure evidently has. The 'feather cloak' an individual created would be viewed as valuable, as light cloth was historically difficult to make.
Weeks of sun-bleaching, or the use of expensive compounds, were necessary to produce a white cloth. Taking something that was readily available would be viewed as ‘opportune’.
Although removing cloth to use as bandaging is possible, there are limited quantities. That would be recognized. Moss and other herbal materials are a precedent. Water sources often feature sphagnum and other species.
Moss is highly absorbent, antiseptic, antibacterial, and a water purifier. It was (or still is) a well-known means to collect drinking water. It can absorb up to twenty times its volume in liquid. It is commonly found in many locations. Due to its availability, it was used instead of fabric dressings in WWI, and on a smaller scale in WWII. Sphagnum has been used to treat wounds during battles for centuries.
Moss, herbs, minerals, and other materials would realistically be cached for later use in nondescript places that individuals kept to mind. Monastic medicine was a practice many clerical persons were knowledgeable in. Orders such as those of the Augustinian category, which includes the Norbertine order, were proficient in the practice to aid communal interests. Knowledge was kept and recorded in convents and monasteries to that degree. It would not be unfamiliar to relevant individuals.
Water pools are occasionally avoided by caladrius unless the bottom is evident. Walking along the bottom of a shallow lake or pond was frequent for bird maidens in order to collect moss and other material that could be used medicinally; etc. This correlates to the association of swan maiden with water sources. Without the typical clothing, there is no material impediment: leaving it to be retrieved was evidently frequent.
Deep waters are potentially frightening. They sink (when without clothing to buffer that factor). It can be difficult to get to the surface again.
Falling into a pool to escape a threat would be a difficult decision.
As travelers and hunters often have weapons (bows, crossbows, and arrows; etc), the risk of being shot is possible if trying to flee. The key term, whether missing or not, is 'weakness'. Being harmed, or expending the self means complication. It is coercion or worse. Being forced into a manipulative relationship typically follows in related folklore.
An individual trying to reason with persons encountered (when in shallower areas of water pools) realistically often resulted due to uncertainty and lack of capability.
Related stories typically involve the hunter locking the 'feather cloak' in a chest somewhere. As cloth dissipates eventually, it would be assumed that the 'swan maiden' escaped with the garment. In reality, something similar would have happened. Flying away is not unrealistic.
Opportunity or reasoning would have caused the decision to flee. Even if losing capability or will and remaining (which is realistic due to what abuse and manipulation can cause), there is an eventual departure.
Depending on noun forms (some languages use ‘male’ or ‘female’ nouns when addressing persons) and constancy of discussion, there can be an unconscious impression where one voice supersedes another.
Historically there were ‘only men and women’ and it would be likely that interacting with persons randomly would have an impact. An individual encountered was typically viewed as ‘female’. That was frequent in stories: men in the woods would view individuals as ‘lesser’ realistically, either due to ambiguity or other factors.
They are 'supposed' to be a blend of male and female but not (agender/ambiguous, no biological system exists essentially), the memory of what was defining their shape.
Agender as an identity did not archaically exist within European perspectives. Although nonbinary and transgender persons occasionally were present (not in Europe, but in the North American Quaker colonies, which were more progressive), records were minimal.
The neuter (genderless) tense exists in Latin. It occurs alongside male and female tenses, although it is typically not ascribed to persons.
Using neuter tense as a nominative is realistic by individual uncertainty. That could be seen as odd archaically. Other people may pause in realizing the ‘he’ or ‘she’ tense was not prevalent.
‘Id’ is more of a demonstrative pronoun than a personal pronoun. In other languages, ‘id’ translates to ‘that’ or ‘it’, in terms of ‘I’ or ‘myself’. In later knowing how others may react to that, there could be reluctance. Conversation may lessen if confusion results.
It is realistic that the individual (or others, if capable of that through languages known) would use neuter language when addressing themselves; but otherwise might not if incapable of that. Ambiguity can complicate matters on its own when interacting with other persons. Being viewed as male or female due to speech patterns, if not vocal tone, can be restrictive and confusing; etc. Names, pronouns, and other definers are social in meaning; there is a lack of labels due to typical isolation.
Historically, a neuter tense might not be seen well: hence external labeling and identity being forced onto individuals. An individual being ‘female’ would be more ideal in the perspective of travelers realistically, due to being seen as ‘helpless’ and ‘lesser’. Fact is more complex than that; historical gender roles were however limited.
Humans often ask about names and identity: those are tied to rank and familial association and can determine affiliation. Without a set term, there could be confusion on the part of external persons. Calling themselves something, if interaction is long in duration, would be necessary.
Most terms given to people are ‘stated as fact’, if not subjunctive or ‘possible’. Any could be improvised realistically, if asked about. Utilizing a term based on the situation would not be unlikely; it would be more probable if insisted upon.
"Who are you?" would be realistically met with a lie, without any other viable answer. Names such as ‘Priora’, ‘Lucia’, ‘Luchina’, ‘Cecilia’, ‘Nente’, or others that were more masculine could have been variously relevant, due to other persons expecting an answer.
‘Lumen’ is neuter. It is not an actual historic nominative, despite being nonbinary and simplistic. If something were adhered to for convenience, that would be a decision.
As it relates to the Latin word for ‘luminance’, that works well enough in their view.
Personal history and activity:
'Lumen' (although they do not have a name, or need one, existing without social precedents for the most part: humans are like fae in that regard and unlike 'ghosts'); that is, the contexts of the people who were murdered, despite not wanting to die; lived life toward attempted sanctification, in terms of rejecting the inherent needs of being human. Mortification of the flesh has relevance.
Mortification of the flesh is defined as temporarily or permanently preventing the self from adhering to aspects of life that make a spiritual direction more difficult. This could be fatal depending on the exact focus. Food and water might be avoided.
As caladrius existed before the individual: many have lived, and died, for purposes beyond themselves. This realistically preceded the Church and is not exclusive to religion. Death is universal with or without beliefs.
Historically, religious figures were guides, spiritually and in terms of direct necessities. Memory in some regard having ‘carried over’, other aspects did as well to personality and perception. Volatility is lacking.
Acting as a ‘guiding light’ has further relevance, capability and related contexts situationally utilized toward aid. Benefiting the interests of the community and humanity was a spiritual doctrine.
As much as others are given consideration and effort toward support is frequented, not dying themselves is an occasional concern. Avoiding others is important; awareness is multi-sided in basis and purpose.
Isolation is realistically habitual, despite interaction not being completely irrelevant due to chance occurrences. Speaking to others has yet greatly lessened as a decision individually. Differences due to time passing have not gone unnoted by individuals: uncertainty and awareness typically deters attempts at interaction.
‘Lumen’ appeared around the 1600s and drifted for a number of years. There was not much reason initially to avoid others due to not being hurt or conflicted with, despite speaking to persons from a distance. A mostly solitary existence has lasted for about 423 years. Isolation was divided by encounters and conversations in passing, travelers not infrequent historically and modernly.
Discerning time passing has for the most part been an issue in their case. Since the start, they have mostly been going by self-perception. Isolation does not help with days becoming blurred.
Their early memories coincide with events from the 30 Years War. It started in Italy in 1618 CE. 1629-1631 CE encompassed a more severe plague outbreak in related localities, which they have memory of as well.
It is notable that disease was spread by the militant groups crossing the terrain. They were aware of people being ill when nearby.
Roads crossed through forests and fields. ‘Lumen’ saw groups pass without being noticed due to nondescription or a lack of visual acuity due to the time of day. Although paths were not well maintained, it was easier than grass and rock for people during the 1600s and earlier; infrastructure did not change by far until later due to technological advancements.
When the first rail system was implemented in 1839 CE, between Naples and Portici, there was considerable progression and change then and in-following.
The Via Francigena-Francisca (a historic pilgrimage road from England/France to Italy), Flaminia Militare (or Ravenna road during the Medieval and Renaissance period, due to its connection to the capital of the Province of Ravenna, in the Emilia-Romagna region; it may be unlikely that it would be known as anything different by ‘Lumen’, unless the earlier term was reinstated through old records before the 1500s due to reconstruction efforts during the Renaissance; Flaminia Militare was important for military forces from the Napoleonic Era to WWII; a road from Bologna to Florence across a section of alpines), Via Appia (an ancient road from Rome to Brindisi), Via Salaria (an ancient road from Rome to Porto d'Ascoli), Via Emilia (an ancient road from Rimini to Piacenza), Via Aurelia (an ancient road from Agrigento to Palermo), and Via Cassia (an ancient road that crossed through Baccanae, Sutrium, Volsinii, Clusium, Arretium, Florentia, Pistoria, Luca, and Via Aurelia) are examples of established roads that people took to travel to other locations.
The roads at the time -- 1500s to the 1800s -- were a blend of old and new roads. Ancient roads were maintained and/or reconstructed due to historical and generational significance. In essence, making entirely new paths would be too difficult where there was already difficulty in crossing the terrain. The same paths would be taken for years by people until falling into disuse -- which mostly occurred during the 1800s to 1900s for most archaic paths.
The capacity to describe people, scenery (as some areas have been preserved or paths have been overlaid by newer roads) and events is significant.
It is indicative when they chronologically began, if only to a relative degree. ‘Lumen’ has recollections before seeing related conflict and cannot completely gauge the exact duration of their earliest memory.
With injury being occasional through prior accidents or confrontation, details might be missing.
Isolatory behavior can parallel the fact that ravens as a species avoid human populaces for the activity present there. Individuals are inherently solitary but observant.
“If you wander through the forest, know that there are eyes watching.”
Someone is usually watching, human or not.
Ravens (and ghosts/spirits/etc) are generally solitary. Many individuals eschew infrastructure for self-dependence. Humans also go off the grid at times.
Living solitarily means no one knows whether an individual lives or dies. A solitary existence is both a benefit and risk, alike to how interdependencies are a risk and benefit. An end may eventually occur: but the contexts differ.
The chance of being killed is consistent. The probability of it increases with time through that consistency. Traveling and interacting with other individuals raises and lowers risk. Many individuals have appeared and vanished over ambient history.
The 'hercinia' and 'caladrius' were reported to be luminous. The former specifically acted as a guide or beacon for lost travelers around given forests.
That people were able to report that says enough about successes.
Rather than directly interacting, hercinia guided lost travelers in forests and other locations where death would otherwise occur.
In forests, obscurity makes it more difficult for most individuals to tell if something is lurking around -- which correlates to telling people to hurry or leave.
Individuals may be aware of nearby or consistent activity, and intervening on occasion would not be too unlikely. A voice telling someone to 'halt' would be ‘eerie’, but it could make something in the path apparent.
Flight means tracking people who are lost, which correlates to activity by hercinia in trying to aid travelers from a distance. Awareness further equates to historical factors concerning caladrius. Flight increases chances of locating a living organism. Although capable of locating organisms while objectively taller, there is less mobility.
Entomology is rooted in nearly all human cultures from prehistoric times, primarily in the context of agriculture (especially biological control and beekeeping). The natural philosopher Pliny the Elder, (23 - 79 AD) wrote a book on the kinds of Insects, while the scientist of Kufa, Ibn al-A‘rābī (760 - 845 AD) wrote a book on flies, Kitāb al-Dabāb (كتاب الذباب). However scientific study in the modern sense began only relatively recently, in the 16th century. [https://wikipedia.org/wiki/Entomology]
Plants and insects are relatively correlated. Growing plants involves risk on an individual basis; plants can be diseased or infested and it can be useful to know about parasites.
‘Lumen’ may have tried for more understanding in that range. They earlier liked to observe insects when drifting between terrains. Interests remain somewhat consistent even when frequenting populated areas, as opposed to remote or natural surroundings.
Moths are diverse and prevalent. 'Lumen' noted many species over the years spent idly. Isolation resulted in frequent luminance while around forests and other remote places at night. Aside from surveying the terrain, attracting moths and other insects was partly a focus.
Their favorite moths are the Grey Dagger and the Green Forester moths. While not ornate, behavior and physiology causes that perspective. The Leopard and Ghost moth are a concern; the nearby fruit trees and crops are often checked. It can be minute or gradual, but activity may be apparent by extent, if relevant. Beetles and other species are typically evident as the grubs exist in the ground.
Protostomes, arthropods and insects underground and within tree bark and surfaces are often evident to individuals when traveling. 3 meters extends up and down as well.
Certain herbs attract species of pollinators. Related activity would attract the attention of individuals.
Plants are not animal physiologically. The activity presented by plants is not as constant and diverse. The individual; if not others; often feels more confident around vegetation than animal organisms.
Certain plants and minerals such as lichen, salts, aluminum, zinc, and iron can only be found around cliffs or mountains, which accounts for ‘ocean diving’ and ‘cave dwelling’ behavior realistically. One or more individuals remaining around a cavern for the salt, ferns, or minerals present, or the cliffs of a coastline for the lichen or salt present could be noted through human sightings and hearsay.
It would not be difficult for an individual to fly up to a cavern opening in a mountainside or cliff.
Collecting and moving materials is realistically gradual, but time is not that limited. Piles of gathered material can be eventually picked up when taller again (if not stolen by watching persons).
Copper and silver coins were not uncommon in the 1500s to 1600s. It is likely that multiple coins were found and set away by individuals for varied use.
Silver is an antibacterial metal. It can be placed in water to disinfect a basin or other container for use in washing wounds or for other purposes. The antibacterial qualities to the metal are why it was historically used for surgical tools. Its cleanliness was well known throughout many cultures in more ancient to archaic time frames.
It could be added to a bandage to reduce the chance of infection.
The decision to store materials is alike to Corvus corax as a species, but for different reasoning. Having a reserve would reduce the chance of complications. Seconds are at times necessary to prevent blood loss and death, not excluding other complications.
Sewing was a practice historically not allowed for women during the 1500s to 1600s. Embroidery is instead something understood by 'Lumen'. Girls were expected to be proficient at embroidery as they matured. This was a forced role that some were against, as it was related to social restrictions. Perspectives were made apparent by what they 'wrote' in practice, speaking against related expectations through that means.
Aside from decorative purposes, embroidery can be used to repair clothing. The shapes and patterns that can be made historically had connotations. Specific flowers, animals, emblems, or even writing made from thread patterns hold varied meaning. As embroidery can be used to repair leather, as it can be used for cloth, that might not be good to use for anything medicinal in regard to wound repair.
However, this realistically would not be understood as a bad idea if options were lacking. Without understanding how to suture (priests and nuns were not allowed to perform surgery due to the blood spilled: sutures are also blood related), the nearest method could be adhered to.
The unconscious or nervous shock state, if not a considerable amount of adrenaline in response to stress, that someone could experience following injury can mean minimal or no pain occurring during an attempt to keep that person alive, following often historic conflict and the typically fatal wounds that weapons cause.
After an individual closed the wound with thread, an attempt to stop the blood flow and reduce the chance of infection (antibacterial, antifungal, astringent, vulnerary, and other herbs and bandaging relevant) would logically follow.
Bacteria was not a known concept from the 1500s to 1600s. Even with that, people had an understanding of what to do to avoid complications due to situational trial and error.
The use of contaminated bandages was understood as hazardous; clean textiles were better for dressing wounds.
Girolamo Fracastoro was a 16th century Italian physician who theorized the idea of bacteria through his speculative writing “De contagione et contagiosis morbis et eorum curatione”. He stated that diseases could be spread by ‘seeds of disease’, which clung to clothing and other surfaces, infecting people.
It was a predecessor to modern bacteria study.
Despite linen fabric having a durable quality, it can be torn easily at a certain angle. The grain of the fabric becoming worn or cut can mean threads unravel in even patterns. Utilizing individual threads from the edges of weathered articles is not unrealistic. Most European needles since the 1400s were made of copper or iron metal (as opposed to animal bones or wood), but if without one (blades are realistically more commonly lost than sewing products due to the fact most people carried knives for defense; it would be more realistic to see a figure with a common dagger than a needle -- an individual being sighted carrying one would be contextually awkward due to lack of harmful intent; daggers are too heavy to fly with), thorns from bramble, sloe, barberry, firethorn, or other bushes could be used similarly. Using thorns would echo practices during the medieval era, albeit an odd decision to an outside view.
Outside of firethorn, which is inflammatory, using thorns would echo practices during the medieval era, albeit an odd decision to an outside view.
It might be odd that patterns typical of embroidery could result from related decisions: although simple lines can be made from embroidery that can overlap a tear in flesh, as of typical efforts to close wounds. Despite uncertainty, the sensation of ‘pain’ from the wound itself would draw focus, and it would not be too difficult to follow the tear itself.
The threads, like the fabric in its entirety, would eventually disappear after a few to several weeks. Most wounds heal eventually: it would be similar to the direct removal of threads.
There is a paralleled element in that various types of bird maidens and common ravens were similarly viewed as intelligent and 'knowledge bringers' or 'auguries'. Both were seen as intelligent, and the former category was skilled in various crafts. That would be useful to travelers or other persons who were lost in forests.
Individuals remaining around a specific location for a varying duration would be frequent before moving elsewhere. In that time, various complications could be addressed. The reasoning for this would be to consider external interests, aside from to lessen monotony. Discussions that occurred between individuals and other persons would be viewed with relative merit, despite typical isolation.
If blades and other lost utilities were recovered, carving bowls from wood would be further possible. These would be used for making soap mixtures, if not set aside for later use. It is unlikely, but not impossible that such objects would be missing when an individual returned, depending on the location itself. In folk belief, it was hazardous to pick up or keep something found on the road; etc; as it could be a trick from supernatural forces: elves or fae, depending on the location. Not everyone is likely to be superstitious, even historically: a metal blade could detract from that concept. Most blades were of iron alloy until the 1800s.
Regardless of whether they were near the coast, mountains, or other terrain, 'Lumen' has stated that they did not lose much of what they kept stored away outside of misplacing it.
Being able to see the terrain from a level perspective, or an aerial one does not seem to confuse them in regard to memory.
They remember terrain to a considerable extent while drifting past it. This further causes capability to discern location based on the landscape itself. Trees and meadows along with the contour of the ground are distinct enough to remain familiar to an overall extent. They may not recall everything long-term; if enough to know where they are going generally.
It should be important to note, further, that the terrain changes gradually, meaning lack of recognition in the moment.
It is occasional that individuals are apparent to other persons. Being viewed as hallucination is infrequent. ‘Lumen’, if not other individuals, often left quickly after someone appeared or became evident from a distance. Encounters have occurred with ‘Lumen’ looking back at someone in a field or on a rocky hillside before eventually turning away.
They could be easily mistaken for a historical figure, if other suppositions are not relevant, from a distance or an obstructed angle.
There are many graves in Europe. The ground is tied to plant-life. The clothing of one individual is plant-based (linen; from woven flax), as was somewhat a norm historically for living and dead persons. Linen was typical for its heat retention characteristics in the summer and winter and was common across all classes due to its availability.
Plants and death are typically correlated. Plants have had association with the burial of the dead for millennia. Romans planted certain flowers on the graves of friends, and it is not unrealistic to say that was relevant far earlier. There are cairns that have been uncovered with bodies in them placed near gathered herbs in Europe, that date before the Roman eras.
Romans used hawthorn as hedging (bushes rather than trees). In Europe, many remnants of that agricultural element still exist in the wild, either as direct relics or descendants.
It is known that an epidemic of unknown cause struck Venice and Verona in the 1420s and indicated a detectable increase in mortality. This happened some 70 years following the major epidemic of “pestilenza” in Venice in 1348, which claimed the lives of nearly half of the city’s population (Figure 2). After that major wave in 1348, the population con-tinued to be challenged intermittently by new epidemics (Figure 2), but those waves indicated considerably smaller mortality. However, after the wave in the 1420s the populations of Venice and Verona reached their lowest levels in the 15th century – 14,000 in Verona and 85,000 in Venice. It is not certain whether the occasional challenges after 1348 were caused by the same infectious agent (believed to be Y. pestis), or other causative agents. While the epidem-ic caused by Y. pestis was prevalent in the Mediterranean basin; it is believed that the epidemic that struck Verona and Venice in the 1420s had arrived from Northern Europe through the “route of Amber” that stretched through the Alps.
Quarantine practices, introduced in Dubrovnik Republic in 1377, probably encouraged health authorities in Dal-matian cities to use isolation measures, which managed to delay the spread of infectious epidemics to busy Dalmatian towns and communes, such as Rab. However, although the two waves that occurred in the mid-15th century did not indicate mortality on the scale of the 1348 epidemic in Venice, on the islands of Susak and Rab they caused the deadliest epidemic ever recorded on Dalmatian islands. In the town of Rab, more than 90% of the population cumulatively died in the two waves, while villages Banjol, S. Draga, Lopar, and the island of Susak lost 60-70% of inhabitants. An unusual characteristic of both epidemics was that they occurred during summer months (July-September), while the bubonic plague typically occurred during autumn and winter months (September-February). This poses the question whether Y. pestis was the cause of these two epidemic waves. [https://www.researchgate.net/figure/Estimated-population-size-of-Italian-cities-Venice-circles-and-Verona-squares-from_fig1_24176240]
Verona was under the rule of Venice, it was one of the main cities of the Venetian domains in Northern Italy.
The city was administered by a council of the members of the wealthiest families, under the supervision of Venice who appointed the military commander and the podestà (the massive civil charge). The city was prosperous thanks to agricultural activity and the nobles invested their wealth in the construction of villas and the city video the construction of several churches.
At the beginning of the sixteenth century, however, the Venetian expansion had the pope and form an alliance with France and the Habsburgs to fight against Venice, the so-called League of Cambrai.
The war lasted from 1508 to 1516 and Verona, being the main Venetian strongholds in the hinterland, was besieged several times and suffered numerous looting. The population dropped from 35,000 to 25,000. [https://www.quora.com/What-was-Verona-like-in-the-16th-century]
The Venetian Inquisition, formally the Holy Office (Latin: Sanctum Officium), was the tribunal established jointly by the Venetian government and the Catholic Church to repress heresy throughout the Republic of Venice. The inquisition also intervened in cases of sacrilege, apostasy, prohibited books, superstition, and witchcraft. It was established in the 16th-century and was abolished in 1797.
In 1542, Pope Paul III established the Roman Inquisition as part of the Catholic Church's efforts to repress Protestantism in the period of the Counter Reformation. Unlike earlier inquisitions which tasked secular authorities with the punishment of heretics, the new institution depended directly upon the Holy See and had full authority throughout the Italian peninsula to identify and interrogate heretics and emit sentences, including the death penalty. The objective was to eliminate religious dissent and ensure uniformity of doctrine. To secular rulers, the pope warned of the risks that came with heresy: social disorder, subversion of authority, and even the wrath of God for those governments that tolerated sin.
Representing the interests of the state and defending the rights and privileges of Venice were the three savi all'eresia. All laymen, they were initially chosen by the Minor Council, consisting of the doge and six councillors. But legislation of 5 June 1554 reserved the election to the councillors alone, the doge retaining the right of proposal. A reform dated 7 June 1556 empowered the Full College with the election which, after 8 April 1595, became the purview of the entire Senate. The term was set at two years with the possibility of renewal. Henceforth, the savi all'eresia were a magistratura senatoriale (senatorial magistracy), a standing subcommittee of the Senate. They were chosen from among the senators, routinely individuals who had been members of the Council of Ten, responsible for state security, or former ambassadors of the republic to Rome. Excluded were the so-called papalisti, members of those patrician families who maintained close ties with the papal court and often enjoyed ecclesiastical preferments in the form of offices and benefices. The presence of at least one of the savi all'eresia was necessary for the inquisition to convene. They authorized arrest warrants, and although the sentence was handed down only by the three clerical members, the authorization of the savi all'eresia was necessary to carry it out.
Capital punishment was rare: only eighteen cases out of the 1560 trials documented in the sixteenth century. Despite the calls on the part of the clerical members of the inquisition for exemplary and public executions in Saint Mark's Square in order to educate the people and strengthen their bond with the Church, the Venetian government only consented to secret executions, carried out by drowning. The condemned was rowed to the open Adriatic at dawn, and in the presence of a priest who recited prayers for the individual's soul, he was dropped into the sea, weighted by a stone. The secrecy of executions was intended to preserve Venice's international reputation as a tolerant city, open to Protestant merchants. [https://wikipedia.org/wiki/Venetian_Holy_Inquisition]
Prof. Dr. Emidio Campi writes that the history of the Italian Reformation has been not yet thoroughly examined. Naples was one important centre of the Reformation. There, at the end of the 15th century, a so-called Spirituali circle was formed. It was concentrated around Spanish immigrant Juan de Valdés, who propagated Christian mysticism. In the 16th century, Venice and its possession Padua were temporarily places of refuge for Italian Protestants. These cities, along with Lucca, were important centres of the Italian Reformation because they were easily reached by new religious ideas spreading from the North. However, Protestantism there was quickly destroyed by the Inquisition. Italian Protestants fled mainly to German duchies and to Switzerland. [https://wikipedia.org/wiki/Reformation_in_Italy]
From the moment of its founding in 1542, the Roman Inquisition acted as a political machine. Although inquisitors in earlier centuries had operated somewhat independently of papal authority, the gradual bureaucratization of the Roman Inquisition permitted the popes increasing license to establish and exercise direct control over local tribunals, though with varying degrees of success. In particular, Pope Urban VIII's aggressive drive to establish papal control through the agency of the Inquisition played out differently among the Italian states, whose local inquisitions varied in number and secular power. Rome's efforts to bring the Venetians to heel largely failed in spite of the interdict of 1606, and Venice maintained lay control of most religious matters. Although Florence and Naples resisted papal intrusions into their jurisdictions, on the other hand, they were eventually brought to answer directly to Rome—due in no small part to Urban VIII's subversions of the law. [https://www.pennpress.org/9780812245738/the-roman-inquisition-on-the-stage-of-italy-c-1590-1640/]
The Roman Inquisition, formally Suprema Congregatio Sanctae Romanae et Universalis Inquisitionis (Latin for 'the Supreme Sacred Congregation of the Roman and Universal Inquisition'), was a system of partisan tribunals developed by the Holy See of the Catholic Church, during the second half of the 16th century, responsible for prosecuting individuals accused of a wide array of crimes according to Catholic law and doctrine, relating to Catholic religious life or alternative religious or secular beliefs. It was established in 1542 by the leader of the Catholic Church, Pope Paul III. In the period after the Medieval Inquisition, it was one of three different manifestations of the wider Catholic Inquisition, the other two being the Spanish Inquisition and Portuguese Inquisition.
The main function of the institution was to maintain and implement papal bulls and other church rulings, in addition to their function of administering legalistic ramifications upon deviants of Catholic orthodoxy within states that cooperated with the pope and ostensibly exhibiting proper procedure to Catholic states in the process of formulating the Counter-Reformation. The papal bull Ad abolendam, by Lucius III, prescribed penalties for heretical clerics and laymen and established a procedure of systematic inquisition by bishops; the third canon of the fourth Lateran Council (1215) specified procedures against heretics and their accomplices. Clerics were to be degraded from their orders, lay persons were to be branded as infamous and not be admitted to public offices or councils or to run a business, will not have the freedom to make a will nor shall succeed to an inheritance, goods were to be confiscated. A secular leader who "neglects to cleanse his territory of this heretical filth" would be excommunicated and the supreme pontiff could declare his vassals absolved from their fealty to him and make the land available for occupation by Catholics who would possess it unopposed and preserve it in the purity of the faith.
The organisational system of the Roman Inquisition did differ essentially from that of the Medieval Inquisition. Typically, the pope appointed one cardinal to preside over meetings of the Congregation. Though often referred to in historical literature as Grand Inquisitors, the role was substantially different from the formally appointed Grand Inquisitor of the Spanish Inquisition. There were usually ten other cardinals who were members of the Congregation, as well as a prelate and two assistants all chosen from the Dominican Order. The Holy Office also had an international group of consultants; experienced scholars of theology and canon law who advised on specific questions. The congregation, in turn, presided over the activity of local tribunals.
The Roman Inquisition began in 1542 as part of the Catholic Church's Counter-Reformation against the spread of Protestantism, but it represented a less harsh affair than the previously established Spanish Inquisition. In 1588, Pope Sixtus V established, with Immensa Aeterni Dei, 15 congregations of the Roman Curia, of which the Supreme Sacred Congregation of the Roman and Universal Inquisition was one. In 1908, it was renamed the Supreme Sacred Congregation of the Holy Office. In 1965, it was renamed again to the Congregation for the Doctrine of the Faith and later renamed once again in 2022 to the Dicastery for the Doctrine of the Faith.
While the Roman Inquisition was originally designed to combat the spread of Protestantism in Italy, the institution outlived that original purpose, and the system of tribunals lasted until the mid 18th century, when pre-unification Italian states began to suppress the local inquisitions, effectively eliminating the power of the church to prosecute heretical crimes.
The Inquisition in Malta (1561 to 1798) is generally considered to have been gentler.
Italian historian Andrea Del Col estimates that out of 51,000–75,000 cases judged by Inquisition in Italy after 1542, around 1,250 resulted in a death sentence. [https://wikipedia.org/wiki/Reformation_in_Italy]
From 1508 to 1517, the city was in the power of the Emperor Maximilian I. There were numerous outbreaks of the plague, and in 1629–1633, Italy was struck by its worst outbreak in modern times. Around 33,000 people died in Verona (over 60% of the population at the time) in 1630–1631. [https://wikipedia.org/wiki/Verona]
Possible reasons for people having died varies: significant as multiple individuals died through different means, all extremely painful. The culmination of what they were resulted in individuals who continued on despite those occurrences.
Torture was realistic, but disease was not unlikely. The internal and external agony to disease, especially concerning outbreaks of the time, meant that people died in extreme pain.
The bubonic plague and other diseases were spread by the Thirty Years War and Protestantism was highly persecuted.
Convents would have been safer concerning disease. The dissolution of convents for the nobility and papacy to maintain a degree of control over the clergy yet meant turmoil.
‘Lumen’ occurred during the month of June, in 1600 CE, near a grove of hawthorn trees outside of Verona, Italy. They occurred underneath one of those trees. Whether or not it is still there is uncertain. Although hawthorn trees can live centuries, the landscape changes.
The hawthorn flowers above them were one of the first few things recognized. Although the medicinal qualities to the flowers and leaves made it important for foraging historically, hawthorns were viewed negatively.
Hawthorn is a May-June blooming flower that smells like decaying meat. It was historically attributed with death and disease due to smelling like corpses.
When a corpse starts to decompose, it smells ‘sickly sweet’ or ‘flowery’. Hawthorns would be seen as ‘ideal’ to hide bodies as the rancid odor does not change even with something buried beneath. Trees eat nutrients quickly: even bones disappear for the calcium.
A field or forest would be an ideal place to put human remains.
This was a systematic disposal typical in archaic Europe. Other than bodies being dumped into the sea, throwing what was left of persons into the wilderness was a frequent method to get rid of remains. Scavengers were left to eat the bodies, if the ground did not instead. Another correlation could be made between forests (the wilderness is often distant from human populations) and common ravens by extent.
Knowledge existed but a sense of things otherwise lacked; a bleakness existed in that regard. Normally people inherit things, an identity included: there was no passing.
'Lumen' started alone. Figuring things out and defining the self was a must by extent.
Ranges of existence are relevant. It is dubious whether sociality is better or worse than isolation.
In archetypal terms, individuals could be considered 'outsiders' to the worlds that surround them, both by inherent perspective and by others' awareness of their persons.
This is not a genuine detachment, albeit lack of understanding precedes fact. Individuals do not understand various matters on an inherent level. There are no sensory elements or physical needs such as breathing, drinking, or eating, which leads to considerable caution and doubt. In that sense, confidence can be necessary as a farce.
"Outsider". There is no flesh, bone, or chemical basis to individuals, who are not limited by materiality. The capacity to go virtually anywhere is significant.
Capacity for travel can potentially extend beyond Earth. Individuals realistically would be reluctant to leave what is familiar, not having known anything beyond that.
The individual’s appearance was 'automatic', but in the sense that choice/understanding caused self-definition. Everything known was what the self consisted of: fact resulted in that manner. Individuals often appear to know others might perceive them as eerie; that is overall ignored in some cases.
Individuals are avian because their mind defined their appearance; hence "mind-body" lifeform. It is not at all likely to change due to the memories that make up an individual's consciousness and structure.
“Flight is an escape and tied to departure”. Souls were correlated to birds in archaic thought. Correlations exist.
Aside from 'flight being an escape and tied to departure', which relates to souls being correlated to birds in archaic belief (this was not singularly Abrahamic; Greek durations focused on 'white doves' as souls returning to specific gods; Nordic durations focused on ravens leaving the battlefield and carrying the souls of the deceased along with them; etc), a 'loss of the self' is a kind of escape.
This correlates to biblical belief that souls could 'chirp', and post-biblical belief that souls were birdlike. Specifically, the white dove was a symbol of a departed soul in early Judaism, which correlates to the early (Christian) belief that souls, in the forms of doves, left the mouths of saints once deceased.
A “want to continue forward” is innate to living organisms, and escape occurs through a morbid means eventually. “Flight is an escape” and “birds flew out of saints’ mouths” according to pre-Biblical and Biblical lore. In death, the ideologies of the people who suffered for external interests carried over.
In conjecture, it might have been an unconscious decision to remain behind. “Haunting can be protective” relates if this is accurate.
Without a body, someone cannot be called quite ‘human’ anymore. There is an ‘other’ element due to transcending inherencies.
Humans cannot fly, which limits capacity. Differences are plausible in that capability relates to appearance to some extent.
Subsisting off metaphysical contexts = lowering chance of worse.
Staying to the background = defensive as a context.
Defensive = self-and-other factors.
People often try to hurt and kill what seems 'strange'. Individuals are inherently tied to the world despite being 'odd'.
When smaller-scale: distance can be crossed more easily through flight. In conjunction, ‘airs’ are picked up and annulled. ‘Lumen’ realistically does not realize this; while mutual in benefit.
Capability relates to appearance but ideally “should not matter beyond that” socially.
That it does account may contribute to individual withdrawal: it realistically would not be inevident that people were alarmed due to realizing ‘oddness’, whether an individual was a ‘common raven’ visually or more ostentatious.
It is notable that 'Munnin' and 'Huginn' were tied to the god Odin, a figure of death and the afterlife. The ravens are not explicitly described in related writings, nor the exact number. There may have been more, and the names -- or titles; as the suffix 'inn' is a feminine one, there is a supportive tone to the context -- 'Mind' and 'Memory' could have been distributed between present individuals. That both ravens were said to travel the world and report back to him daily is significant further.
As opposed to other mythological ranges, Nordic myth kept a degree of agency concerning Huginn and Muninn, who came and went freely. If respect lacked, either could have left at any duration and not returned.
Each acted more intelligently than a normal raven does, as did the caladrius and hercinia subtextually. Texts ascribed a human-like degree of empathy and intelligence to each category.
There was a Greek author that noted the “pain” a caladrius must suffer when overseeing an ill person. He did not overlook the “turn away” as significant.
The capacity for sensations are lacking. Being near someone -- or multiple persons -- in agony or who are dying -- which is never painless, loss further resulting in a mental absence and potential scarring due to awareness -- for extended durations would wear on mental stability.
Nordic ranges treated female persons highly, and terribly. Thus, Huginn and Muninn, the two ravens that assisted Odin. Huginn and Muninn were designated ‘female’ and were considered overseers in a sense, which is not irrelevant. They were figures to defer to, as Vikings did value female authority socially.
Females in Nordic ranges were and were not considered very well, but at the same time ‘held considerable knowledge and magic’. Being likely tasked with passing down fact, that accruement (gain and loss in passing down) of cognition likely resulted in relevant individuals over archaic history.
"Everything they saw and heard was relayed back to Odin."
"The dead overlooking the living."
The "dead overlooking the living" is literal. They are indirectly protecting humanity through travel, as Muninn and Huginn traveled, by absorbing the metaphysics humanity/etc generates, keeping that from aggregating and becoming hazardous.
Religious persons at the time lived by a doctrine of self-denial and attempted sanctification. It may be more likely that members of orders tried and killed by the Reformation were relevant to caladrius around that time frame.
Clerical persons were expected to forgo anything venereal; bodily; etc. Many were tortured and executed during the Reformation. Individuals are how they lived and died. "Being detached from the material world" was a spiritual doctrine.
Individuals are asexual. This is not singularly because of the lack of a chemical and biological basis: individuals would avoid any venereal notion due to the foreignness to physiological organisms.
Individuals cannot reproduce. The lack of biological and chemical elements make that null.
Sensations are foreign. Although activity is indirectly registered from nearby organisms, individuals do not have physiological bodies.
‘Lumen’ dislikes direct contact for the sensations that result from awareness. It is mentally uncomfortable to discern something extrinsic to them in a complex manner. Somatic elements such as ‘hunger’, ‘pain’, ‘discomfort’, ‘fatigue’, or internal activity that most do not register due to familiarity/etc are not inherent to individuals. Despite that, they may bypass disinclinations depending on the situation.
'Lumen' generally does not like being without cover, unconsciously finding security in it. As of many religious persons, heavy clothing is relevant. This was, symbolically and in practice, meant to separate the self from the material world.
‘Lumen’ has a tail. This is small and usually without feathers. Their legs do not bend like those of a human. They prefer to remain standing generally, regardless of scale. When smaller, they may sit inert, but this is infrequent.
A lack of motion can indicate that they have become unconscious. This is more typical when smaller for situational reasons. A limited scale and lack of ostentatiousness is protective. Inertia and the absence of chemical emissions can be a further involuntary defense.
It is not irrelevant that injured or ill persons traveling through forests reported encounters with individuals. ‘Pain’ would be odd to individuals, if that would not eventually become a point of concern. Connections between injury, illness, and death would not be overlooked: empathy is realistic.
With the events that occurred between 1517 and 1648 CE: there was very little choice on the part of the clergy when it came to speaking against the actions of the nobility and Papacy. Many could not morally ignore the events and thus adhered to their faith -- a commitment to help the poor and community. This for the most part resulted in death, as 'heretics'.
The clergy who took a stand were excommunicated and discarded socially; in terms of having ever existed; and in having died trying to do what was right. As of men, women, and children who were subject to this for having a perceived choice, priests and nuns were executed and thrown into fields and forests to rot.
A martyr is someone who dies for a higher cause. There is irony in that fact that despite the bigotry presented by the Church, the people who died for overall interests were excluded from what was considered ‘ideal’.
The Treatise of Westphalia accounted for these deaths, but far after they occurred. At the time, the authority did not take accountability: but that was beyond the awareness of those who were lost. By that time, many would have moved on.
According to Wikipedia:
A monstrum is a sign or portent that disrupts the natural order as evidence of divine displeasure. The word monstrum is usually assumed to derive, as Cicero says, from the verb monstro, "show" (compare English "demonstrate"), but according to Varro it comes from moneo, "warn." Because a sign must be startling or deviant to have an impact, monstrum came to mean "unnatural event" or "a malfunctioning of nature." Suetonius said that "a monstrum is contrary to nature (or exceeds the nature) we are familiar with, like a snake with feet or a bird with four wings." The Greek equivalent was teras. The English word "monster" derived from the negative sense of the word. Compare miraculum, ostentum, portentum, and prodigium.
In one of the most famous uses of the word in Latin literature, the Augustan poet Horace calls Cleopatra a fatale monstrum, something deadly and outside normal human bounds. Cicero calls Catiline monstrum atque prodigium and uses the phrase several times to insult various objects of his attacks as depraved and beyond the human pale. For Seneca, the monstrum is, like tragedy, "a visual and horrific revelation of the truth." [https://wikipedia.org/wiki/Glossary_of_ancient_Roman_religion]
Although, structurally, recollection is present -- causing individuals to reflect aspects of those lost (voices of the dead, height, etc being relevant) -- there is no personal history within memory. The mind needs to be cohesive to work well: many conflicting memories would break that and cause disarray and cessation.
Individuals are genderless and sexless by extent of this lack of identity. Defining features are overall absent. Clothing typically obscures this and allows for nondescription; safety; etc.
As of other individuals, 'Lumen' can be considered indefinite. With current habituations, they may be mistaken for female.
They do not disregard masculine pronouns, although they may be more direct if asked.
While they were archaically called 'he' or otherwise 'she' in passing, any pronoun can be seen as 'valid' due to general ambiguity and relevant mistakes.
Physicians were typically male. Priests, nuns, and monks were erudite in remedial methods, albeit this was more limited than secular professions due to invasive methods being barred.
Although women in the medieval and later eras were variously allowed to work with medicine, the standards for that highly varied with frequently changing social values. It was often seen as allowable for female relatives of men who died to take up related trades, yet there are accounts of women working singularly and even joining schools to obtain medical degrees.
The medical school 'Schola Medica Salernitana' was founded in Salerno, Italy during the high Middle Ages that allowed women to study for medical degrees. It was the first medical school in the western world.
An individual being out on the roads, which were historically dangerous, would yet be seen as odd. Even if mistaken for a traveling plague physician -- which occurred often after 1619 CE -- actual physicians typically had hats to display that they were formally educated and certified. A lack of one would be questionable.
The white clerical garments of ‘Lumen’ would have been further indicative. Unless completely evident visually, it would be uncertain to a casual observer whether they were a peasant woman or priest. To any not drunk or fevered, an individual would be evidently inhuman.
Individuals rarely enter human populaces due to hostility, which correlates to the behavior of the species Corvus corax. Unless it is winter, where food and heat is scarce, common ravens do not form groups.
During the 16th and 17th centuries, there were multiple accounts of ‘odd sounds and figures’ around both remote and populated areas. Attempts by individuals to interact were evidently not uncommon. Due to the turmoil that the Reformation caused, there were many conflicting views on what ghosts could be defined as, and this brought accounts more into public view. Although occurrences were already documented, these were not as readily dismissed due to related controversy. Vengeful ghosts and poltergeists were predominant regardless of religious perspective. Related debate would have made the idea of hauntings more prevalent, which would mean persons encountered by individuals were of a more accepting mindset, the fear of the dead and unknown aside.
While human populaces are consolidations of activity, there is consciousness and activity everywhere and that also has relevance.
The outer limits (wilds) are where people often went in mythological stories to find solutions beyond what they understood or knew, despite the risks involved. Being distant is a thematic that is significant itself; death separates and populations are widely dispersed. Being distant from other individuals reflects in multiple regards on actual corax behavior and other assumed elements.
Human populations are limited in spacing and often very concentrated further, which can be problematic itself. People often cause more than anything, having a global distribution.
The current existence of multiple ‘caladrius’ is unlike what the Reformation featured: helplessness. It involved many wars that claimed a lot of people.
Many were ‘born’ from that occurrence, setting matters into balance to some extent. "In the absence of life, life resulted" can relate to a cycle.
It is significant that individuals, having others’ interests in mind, were documented at the time those conflicts were occurring. Encounters would be realistic due to numbers and the activity across the terrain itself.
Support can occur through intervention, aside from bolstering ambient stability. As most individuals exist in the background and are self-reliant, awareness of the surroundings is advantageous.
The world is a 'closed circle'. Through the ambient backlog of events and activity over time, factors essentially resulted: which further involved those that occur on the 'periphery' of worse, essentially stalling more accruement. As opposed to more visceral or abstract contexts, factors such as individual ‘caladrius’ occur and regulate the atmosphere. It is a system that can be seen as a spontaneous result of existence and living in-world.
Visceral:
1: felt in or as if in the internal organs of the body, deep
2: not intellectual: instinctive, unreasoning
3: dealing with crude or elemental emotions: earthy
4: of, relating to, or located on or among the internal organs of the body: splanchnic. [merriam-webster.com]
Raven = psychopomp = psychosomatoforma = caladrius (which also foretold the death of persons). These are words that can be used categorically or in a subjective case.
Psycho (mind) + soma (body) + at (direction, extension, relation) + o (a linking affix between two roots) + forma (appearance, shape, structure, contour, likeness).
‘Lumen’ coined 'psychosomatoforma' as they were conscious and had a semblance of a body. That term is uniquely used by them. In English, the extant ‘a’ at the end would be omitted.
Latin was a common language of Church and other writings. Many words can be compounded in that language to different ends. Latin, Venetian, Veronese, Trevisan, Paduan, Florentine, and Italian are languages and dialects variously understood by the individual, if not others who resulted from the purges between 1542 to 1600.
Various Latin phrases understood by ‘Lumen’ without a sense of origin:
ante meridiem (a.m.) | before midday | From midnight to noon; confer post meridiem.
ante mortem | before death | See post mortem ("after death").
aqua pura | pure water | Or, "clear water" or "clean water".
audentes fortuna iuvat | Fortune favors the bold | From Virgil, Aeneid, Book 10, 284, where the first word is in an archaic form, audentis fortuna iuvat. Allegedly the last words of Pliny the Elder before he left the docks at Pompeii to rescue people from the eruption of Vesuvius in 79. Often quoted as audaces fortuna iuvat.
beati pauperes spiritu | blessed in spirit [are] the poor. | A Beatitude from Matthew 5:3 in the Vulgate: beati pauperes spiritu, quoniam ipsorum est regnum caelorum "Blessed in spirit [are] the poor, for theirs is the kingdom of the heavens".
beatus homo qui invenit sapientiam | blessed is the man who finds wisdom | From Proverbs 3:13; set to music in a 1577 motet of the same name by Orlando di Lasso.
bis in die (bid) | twice in a day | Medical shorthand for "twice a day".
caetera desunt | the rest is missing | Caetera is Medieval Latin spelling for cētera.
capax Dei | capable of receiving God | From Augustine, De Trinitate XIV, 8.11: Mens eo ipso imago Dei est quo eius capax est, "The mind is the image of God, in that it is capable of Him and can be partaker of Him."
causa latet, vis est notissima | The cause is hidden, but the result is well known. | Ovid: Metamorphoses IV, 287; motto of Alpha Sigma Phi.
causa mortis | cause of death.
cave | beware! | Especially used by Doctors of Medicine, when they want to warn each other (e.g.: "cave nephrolithiases" in order to warn about side effects of an uricosuric). Spoken aloud in some British public (paid) schools by pupils to warn each other of impending authority.
data venia | with due respect or given the excuse | Used before disagreeing with someone.
delectatio morosa | peevish delight | In Catholic theology, pleasure taken in a sinful thought or imagination, such as brooding on sexual images. As voluntary and complacent erotic fantasizing, without attempt to suppress such thoughts, it is distinct from actual sexual desire.
dies irae | Day of wrath | Reference to the Judgment Day in Christian eschatology. The title of a famous Medieval Latin hymn by Tommaso da Celano in the 13th century and used in the Requiem Mass.
e causa ignota | of unknown cause | Often used in medicine when the underlying disease causing a symptom is not known. See also idiopathic.
ecce panis angelorum | behold the bread of angels | From the Catholic hymn Lauda Sion; occasionally inscribed near the altar of Catholic churches; it refers to the Eucharist, the Bread of Heaven; the Body of Christ. See also: Panis angelicus.
esse quam videri | to be, rather than to seem | Truly being a thing, rather than merely seeming to be a thing. The motto of many institutions. From Cicero, De amicitia (On Friendship), Chapter 26. Prior to Cicero, Sallust used the phrase in Bellum Catilinae, 54, 6, writing that Cato esse quam videri bonus malebat ("preferred to be good, rather than to seem so"). Earlier still, Aeschylus used a similar phrase in Seven Against Thebes, line 592: ou gar dokein aristos, all' enai thelei ("he wishes not to seem the best, but to be the best").
ex nihilo nihil fit | nothing comes from nothing | From Lucretius, and said earlier by Parmenides; in conjunction with "creation": creatio ex nihilo – "creation out of nothing".
facilius est multa facere quam diu | It is easier to do many things, than one thing consecutively | Quintilian, Institutio Oratoria 1/12:7.
factum fieri infectum non potest | It is impossible for a deed to be undone | Terence, Phormio 5/8:45.
fere libenter homines id quod volunt credunt | men generally believe what they want to | People's beliefs are shaped largely by their desires. Julius Caesar, The Gallic War 3.18.
festinare nocet, nocet et cunctatio saepe; tempore quaeque suo qui facit, ille sapit. | it is bad to hurry, and delay is often as bad; the wise person is the one who does everything in its proper time. | Ovid.
fides qua creditur | the faith by which it is believed | Roman Catholic theological term for the personal faith that apprehends what is believed, contrasted with fides quae creditur, which is what is believed.
fides quae creditur | the faith which is believed | Roman Catholic theological term for the content and truths of the Faith or "the deposit of the Faith", contrasted with fides qua creditur, which is the personal faith by which the Faith is believed.
fortes fortuna iuvat | Fortune favors the brave | From the letters of Pliny the Younger, Book 6, Letter 16. Often quoted as fortes fortuna juvat.
fortiter in re, suaviter in modo | resolute in execution, gentle in manner | a common motto.
graviora manent | heavier things remain | Virgil Aeneid 6:84; more severe things await, the worst is yet to come.
gutta cavat lapidem [non vi sed saepe cadendo] | a water drop hollows a stone [not by force, but by falling often] | main phrase is from Ovid, Epistulae ex Ponto IV, 10, 5.; expanded in the Middle Ages.
habent sua fata libelli | Books have their destiny [according to the capabilities of the reader] | Terentianus Maurus, De litteris, de syllabis, de metris, 1:1286.
haud ignota loquor | I speak not of unknown things | Thus, "I say no things that are unknown". From Virgil's Aeneid, 2.91.
hodie mihi, cras tibi | Today it is me, tomorrow it will be you | Inscription that can be seen on tombstones dating from the Middle Ages, meant to outline the ephemerality of life. | This was often read by ‘Lumen’ when pausing in graveyards.
in memoriam | into the memory | Equivalent to "in the memory of". Refers to remembering or honoring a deceased person.
in nomine patris, et filii, et spiritus sancti | in the name of the Father, and of the Son, and of the Holy Spirit | invocation of the Holy Trinity; part of the Latin Mass.
in saecula (saeculorum), in saeculum saeculi | roughly: down to the times of the times | forever (and ever); liturgical.
iucunda memoria est praeteritorum malorum | pleasant is the memory of past troubles | Cicero, De finibus bonorum et malorum 2, 32, 105.
longissimus dies cito conditur | even the longest day soon ends | Pliny the Younger, Epistulae 9/36:4.
lucida sidera | The shining stars | Horace, Carmina 1/3:2.
manus manum lavat | one hand washes the other | famous quote from The Pumpkinification of Claudius, ascribed to Seneca the Younger. It implies that one situation helps the other.
Mater Dei | Mother of God | A name given to describe Mary, who gave birth to Jesus, who is also called the Son of God.
materia medica | medical matter | Branch of medical science concerned with the study of drugs used in the treatment of disease. Also, the drugs themselves.
mea culpa | through my fault | Used in Christian prayers and confession to denote the inherently flawed nature of mankind; can also be extended to mea maxima culpa (through my greatest fault).
memento mori | remember that [you will] die | remember your mortality; medieval Latin based on "memento moriendum esse" in antiquity.
memento vivere | remember to live.
Memoriae Sacrum (M.S.) | Sacred to the memory (of ...) | A common first line on 17th-century English church monuments. The Latinized name of the deceased follows, in the genitive case. Alternatively it may be used as a heading, the inscription following being in English, for example: "Memoriae Sacrum. Here lies the body of ...".
minus malum toleratur ut maius tollat | choose the lesser evil so a greater evil may be averted; the lesser of two evils principle.
miserere nobis | have mercy upon us | A phrase within the Gloria in Excelsis Deo and the Agnus Dei, to be used at certain points in Christian religious ceremonies.
natura nihil frustra facit | nature does nothing in vain | Cf. Aristotle: "οὐθὲν γάρ, ὡς φαμέν, μάτην ἡ φύσις ποιεῖ" (Politics I 2, 1253a9) and Leucippus: "Everything that happens does so for a reason and of necessity."
nil igitur fieri de nilo posse fatendumst | nothing, therefore, we must confess, can be made from nothing | From Lucretius' De rerum natura (On the Nature of Things), I.205.
Nil igitur mors est ad nos | Death, therefore, is nothing to us | From Lucretius' De rerum natura (On the Nature of Things), III.831.
obscuris vera involvens | the truth being enveloped by obscure things | from Virgil.
omne ignotum pro magnifico | every unknown thing [is taken] for great | or "everything unknown appears magnificent" The source is Tacitus: Agricola, Book 1, 30 where the sentence ends with 'est'.
pax optima rerum | peace is the greatest good | Silius Italicus, Punica (11,595).
quae non prosunt singula multa iuvant | what alone is not useful helps when accumulated | Ovid, Remedia amoris.
quam bene vivas referre (or refert), non quam diu | it is how well you live that matters, not how long | Seneca, Epistulae morales ad Lucilium CI (101).
qui totum vult totum perdit | he who wants everything loses everything | Attributed to Publilius Syrus.
sedet, aeternumque sedebit | sit, be seated forever | from Virgil's Aeneid 6:617: when you stop trying, then you lose.
semper necessitas probandi incumbit ei qui agit | the necessity of proof always lies with the person who lays charges | Latin maxim often associated with the burden of proof in law or in philosophy. [https://wikipedia.org/wiki/List_of_Latin_phrases_(full)]
They have a Venetian accent. A faintly lilting rhythm and soft consonants are relevant regardless of the language spoken. In local terms, this is described as 'dialetto del mar', the Veneto region sea-oriented historically. They cannot speak English. Despite interactions still evidently occurring with modernity (which may contribute to ghost stories from hikers; etc; of ravens being come across that are ‘too direct’ verbally), they have not been able to pick up on meaning realistically.
English was not a widely circulated language in Italy during the 1500s to 1600s, outside of scripture provided for travelers from England and related territories. Although Italy was a crossroads between Eastern and Western regions, making it important for persons leaving to other places (this contributes to the equity that existed during the time in Italy -- tolerance existed due to constant familiarity, trade, and travel -- families were established between Italian persons and individuals foreign to Europe) the languages used were often localized.
Rhetoric:
Various parallels could be made between caladrius and white blood cells. As how white blood cells absorb and break down harmful material, caladrius absorb and recycle metaphysics. This further can be seen as a parallel to how religious persons (who historically worked for communal interests) or any who take others into consideration with or without religion lived.
Cells work and leave behind fact. Those do not have to be known inherently to have existed. Neutrophils are 'clear' and transparent when not dyed, relating to the immaterial and colorless characteristics of caladrius. A pale lilac coloration has been noted to result in laboratory tests otherwise.
Neutrophils are the first responders to an infection. These cells circulate throughout a living system and signal others to attack or avoid pathogens. Neutrophils change shape to fight infection, which is a further parallel to capability. Individuals being smaller allows for more distance to be covered and for metaphysics to be picked up and cleared of activity. Dormancy is maintained longer than it might be otherwise.
Capability and appearance correlate. As individuals appear more 'human' sometimes, that can be a means to blend with expectations. This is unmeant, but important to survival. Being smaller also means more ease at traveling and supporting their own interests. Duality is present in that sense further.
<“...How could I have managed without hands? It does not work...”>
It can be difficult to accomplish multiple actions with anything but certain digits.
Individuals are not always forefront and may remain to a smaller state that allows evasion.
That however detracts from capability. Being objectively taller can be better for other interests, which can be dangerous.
Mentality shapes structure and they are ‘human’ at their basis. That response is likely from passive observation and recollection; differences are not overlooked.
In philosophical ranges, thought, knowledge, and wisdom were promoted contexts in order to do well in life, to promote good for the self and others.
Decisions, correlated to erudition and understanding of surrounding matters, may relate to vestiges of altruism present before death.
‘Lumen’ is not malignant, even with dubiousness. Empathy is a norm, although they may retreat from someone for a varying duration if threatened.
An independent direction is frequent in order to avoid related complications. People who are subject to doubt may not be entirely kept a distance from, but there is still guardedness.
By extent of prior manipulation, ‘Lumen’ may not trust others by far if a situation is not apparent.
They are capable, which is a positive trait, even with the relative morbidity to what they know and have seen. They try to do what they can: which, while not always enough, still means possible cheerfulness in spite of occurrences.
A lot of expectations are weighing on them. There is little potential and no drive for malignancy as that would forfeit what they have. Value is put into other people; a degree of sociability and lack of materialism means that effort exists to not be hurt emotionally through external circumstances. Inevitability exists, but preventing that is a consistent focus and purpose to efforts.
'Trying their best' is an overarching context. This is not only for more positive contexts: loss is not viewed as ideal. Doing less than what is possible can be self-detrimental: the effort to reduce the chance of someone dying is a distraction.
An individual "pulling the sickness from someone" equates to eating "evil spirits" within a human system. What is not supposed to be there is broken down. If someone has something foreign; etc; in their system, that can be harmful to lethal.
Caladrius remedied ill persons by overseeing them. Whether normal or not, parasites are evident within living systems. Breaking down abnormal parasites within a living system can be helpful. Caladrius 'eat' phenomena, which are repurposed into clothing that can be used for bandaging and other purposes.
What were historically called caladrius, aside from other terms, comprise 'higher thought' and are entirely mental. Through presence and travel, individuals annul the more visceral elements ambiently.
‘Atmospheric recycling’ equates to a kind of ‘empathy sense’. Metaphysical contexts within the range of 3 meters are picked up passively, registered, and nulled.
The closest thing to God (not only the Abrahamic God) is 'nothing'. Death is a transcendent state, while harmful in many senses.
“Nous” is described as “common sense” and “intelligence”, or “the faculty of the mind necessary for understanding what is true or real”. It was theorized that perceiving reality by senses, rather than thought and reason, was not a means of seeing the “higher thought” or “order” of the universe. Due to the ubiquity of this "truth", the mind is both an observer and creator of "order". The consciousness of mortal and immortal individuals is said to encompass "nous". Mental faculties inherently involve it.
It was deleterious to eat caladrius in ancient Hebrew texts. Either nothing would result, or that person would be ingesting something harmful. In subjective interpretation, that would either be fatal or do something worse. The warping of structure; etc; could result.
Although humans were unlikely to try to consume something related unless starving (common ravens were correlated to corpses, if other averting factors were not traditionally relevant), other species can be less wary at times.
Albeit that individuals are not too likely to be attacked due to evasiveness and maintained distance, it is possible it happened archaically. What resulted from related occurrences might have been noted by people. Whether a caladrius survived could be dubious, which would depend on the species encountered, aside from other factors. Awareness of nearby organisms means that something large would be typically evident.
Being bitten is different than being scratched. The ‘material’ ingested would be infectious if the former occurred. A significant amount of pain would follow, aside from other resulting aspects. If an organism did not die, it would be ‘different’.
Species that were not quite ‘normal’ would be concerning to archaic persons, aside from a potential risk to limited welfare. Killing evident threats would be a necessary focus. As of other phenomena, the ‘matter’ that was left behind would eventually disappear: leaving only blood and viscera from the original organism.
Unless attacked or harmed, complications would not be understood by individuals. Pacifism is adhered to by most unless threatened or in danger. Attempts to abscond are typical unless that cannot occur.
Common ravens are a near-global species: they exist mainly in the Northern hemisphere, which includes Europe, Asia, Africa, and the Americas. This parallels the swan maiden or bird maiden folklore element, which is global. 'Tennyo', 'Apsara', 'Swan maiden', 'Sky maiden', or 'Star maiden' are found in most continents as stories. Death is universal and regardless of cultural practices, there is loss.
Stability is maintained through surrounding activity. There is a kind of mutualism on a wide or collective scale globally. Equilibrium is maintained through collective numbers and travel. Birds do not often stay in one location. As birds are migratory; ravens included; this is significant.
Beyond detecting hazards and 'pulling the sickness' from individuals, caladrius can be considered airborne purifiers. As of carrion birds (common ravens), the surroundings are kept clean of remnants that could otherwise cause issue.
Reserve as a habit occurred through external awareness concerning ‘Lumen’. On an individual collective basis, the environment, shaped by humanity, resulted in caution. Unless there was reason to warn others of something or someone, uncertainty and related lack of basis for concern can mean that individuals remain 'silent'. That is, if aware of matters. A number of factors possibly make that null.
If saying something in a dangerous situation, in some probability it would already be too late to avoid complication. They may be more adept at a 'search and recovery' context in terms of forewarning: while unlikely unless someone was lost. Capacity for flight adds to related potential.
Certain environments can cause visual camouflage depending on the context. Most species ecologically do not want to be evident, which may coincide with caladrius similarly being less obvious. Individuals remaining to certain terrains may be decided upon.
A common raven typically can reach heights of 6300 meters above the ground and can cover over 160 kilometers of distance in a single day. Without physical limits to become tired, the upper levels of the troposphere to the start of the stratosphere may be reached by individuals. The stars, seasons, animal behavior, and cloud formations often were methods archaically to determine weather. Certain landscapes had seasonal rains and it would be unlikely awareness would be completely absent. Being capable of flying near the clouds may not reduce potential.
An individual being luminant on the ground or in flight can be interpreted as similar to a celestial object, hence ‘star maiden’, a term prevalent in Indigenous American cultural folklore. Dim feathers would realistically appear radiant white due to emitted luminance. When the light wound down, there would be nondescription again.
There are also stories of ‘sky maiden’ that occur in Africa, which contextually involve women descending from the skies. A person saw her trying to help during a food shortage (the cows were dry for some reason, either due to lack of water or other complications) and “set a trap”, which caught her. As with other ‘bird maiden’ stories, she was forced into a relationship. The individual being “from a sky tribe” could have been a lie, in the complexity of the situation.
The relative water content of plants ranges from “98% in fully turgid transpiring leaves to about 30-40% in severely desiccated and dying leaves”. [https://plantstress.com/leaf-relative-water-content-rwc/]
An individual carrying leaves and grass from a location with water to a dry area would be cogent. Repeated flight from one location to another would be expedient. The ‘sky maiden’ “came down from the sky”, which could not have been a singular occurrence.
A snare would not be unlikely. As cows are generally bigger than a person, it would not bother cattle to be near an evident stake in the ground. It would be avoided due to evident placement. Cows are more intelligent than credited for: being aware, having long memory, and capable of solving problems.
An individual being suddenly caught in it due to lack of awareness would be harmful and restrictive. Snares were meant to cause injury regardless of whether they were made of plant fiber or sinew. It would not be unrealistic that harm occurred due to a sudden jolt and fall. As of other stories, there is a power imbalance that is eventually left behind.
Traditions that share the least number of motifs are located in continental Eurasia and Melanesia. African mythologies are poor and stand nearer to the Indo‑Pacific than to the Continental Eurasian pole. The Indo‑Pacific mythology preserved its African core. In Continental Eurasia a new set of motifs began to spread after the Late Glacial Maximum. Both sets of motifs were brought to the New World. The Indo-Pacific complex predominates in Latin, the Continental Eurasian one in North America. Sky‑maiden tales, largely unknown in Africa and Australia, emerged in the Indo-Pacific borderlands of Asia. Both in Southeast Asia and in Latin America different images of the magic wife coexist (different birds, sky-nymphs, etc.), stories are often integrated into the anthropogenic myths. More specialized Swan-maiden stories spread across Northern Eurasia after the Late Glacial Maximum. Only Khori‑Buryat versions are related to actual mythology. Swan‑maiden was brought to America late by the Eskimo.
In Continental Eurasia the African mythology was largely lost. It could happen soon after peopling of the sub-glacial zone with its very different environment in comparison with the tropical homeland and certainly during the Late Glacial Maximum (LGM) when population density in Northern Eurasia decreased. Though during the LGM population survived in the periglacial forest steppes of the southern half of Siberia including Angara and Aldan basins, the more northern tundra areas were empty (Kuzmin and Keates, 2005). Those groups that successfully adapted themselves to the changed climatic conditions certainly underwent deep cultural transformation. All this contributed to the idiosyncratic deviations from former tradition. This founder effect created the new mythology (i.e. the new set of motifs) that was very different from the Indo-Pacific one. Since about 18‑19,000 bp when the acme of the LGM was over, the Continental Eurasian set of motifs probably became to disseminate thanks to the progressive expansion of survived population. The 18‑19,000 bp dating of the beginning of recovery from LGM populational minimum is based on the dating of Dyuktai culture in Eastern and Northeastern Siberia (Yi and Clark, 1985, p. 10) and for assessment of time for repeopling of the Northeast Europe by human groups of probable Southern Siberian origin (Pavlov, 2009).
Mythology of the Southeast Asia and adjacent areas preserved its African roots though it also was changing during the Upper Pleistocene. In comparison with African mythologies, the mythologies of the Indo-Pacific borderlands of Asia are richer and this enrichment had to take place between the initial peopling of these territories by Homo sapience and the beginning of the peopling of the New World. Accordingly, during the Late Pleistocene the difference between the Indo-Pacific and the Continental Eurasian complexes was increasing. At about 15,000-12,000 bp both sets of motifs were brought to the New World and mixed there. The Indo-Pacific complex became predominant in South and Central America while Continental Eurasian complex became represented mainly in North America, especially to the east of the Rockies. The mixing of the two complexes could begin already in Siberia because the East Asian groups probably took part in its peopling after the LGM.
The most responsible part of our hypothesis is the assumption that ca. 60,000 bp, i.e. before the modern humans began their migration to Asia, their language was developed enough to retell stories about mythical beings, the primeval ancestors. However, the global patterns in distribution of motifs strongly evidence in favor of such a conclusion. The mythology of the first out-of-Africa migrants was not especially developed—seven to nine different explanations of the mortal nature of man, some tales about the Sun and the Moon, possibly some simple ideas about the Milky Way, the Pleiades and the Belt of Orion, the origin of people from under the earth or from the sky, some the animal stories. The cores of all the adventure stories which are widespread in Africa now were probably brought there later from Asia.
Cluster of motifs related to the image of Magic wife, i.e. of a supernatural female who married a mortal man can be classified under category of “adventure motifs” though sometimes they are incorporated into etiological myths that explain the origin of people in general or of particular ethnic groups, lineages, etc. The Magic wife is one of the most widespread themes of world folklore, but it is only rarely found in sub-Saharan Africa and was probably brought there relatively recently (at least in post LGM times) from Asia. For Australian mythologies the very situation of a marriage between the supernatural and the mortal is irrelevant because in Australian narratives all the participants are neither totally human nor non‑human but the “primeval ancestors” of mixed nature. Stories about the marriage of a male from the earth with a female from the sky who eventually abandons him are also rare (practically only one case is recorded (Parker, 1897, pp. 43–6], in all others the male only tries to catch the female but fails). As about the occurrence of the Magic wife in Eurasia, Oceania and America, the areal patterns of particular variants of this theme demonstrate clear tendencies that help to define the place and to a certain degree the time of their emergence.
Putting together all Magic wife variants in which supernatural marriage partner is connected with upper world is somewhat formal. It’s not obvious that Star‑wife and Duck‑wife have more in common than either of them with e.g. Fish-wife or Elk-wife. However, such a combination works, i.e. as far as we select as a separate category all tales about the marriage of human person with a female from Upper world, there are easily noticed tendencies in the areal distribution of particular variants classified in such a manner.
In folk taxonomies all big or middle-sized birds which swim or live near water and regularly migrate to the south in big wedge-shaped flocks (swans, geese, ducks, cranes) are grouped together (cf. German “Zugvögel” [Toivonen, 1937]). Accordingly, in narratives they are more easily replaced with each other than with images of other kind. We will be naming all narratives with participation of corresponding personages “Swan-maiden” stories even if they are really about Duck-maidens or Crane-maidens. Besides very rare cases in Latin America (Heron-woman in Sierra Popoluca and Shikrin Kayapo and Duck-woman in Mocovi texts) and in Indonesia (Goose-woman in Minahasa text), all Swan-maiden variants of the Magic wife are found across the continuous area of Northern Eurasia and adjacent part of North America. In North America they are known to the Eskimo-speaking, Tlingit and Haida groups. Considering this pattern of distribution, the Swan-maiden must be of North Eurasian origin and be brought to New World after the end of the LGM. Practically no other (i.e. not Swan-maiden) variants of the Sky-maiden are known in areas where the Swan-maiden is widespread. In Western Siberian Khanty story daughters of the Sun-woman are not named swans but they probably have this appearance because the hero who tries to approach them unrecognized has to put on the swan skin (Lukina, 1990, no. 5, p. 65). The most numerous and elaborate versions of the Swan-maiden which explain the origin of particular groups of people are found among the Buryats of Baikal region, almost exclusively among the Khori group of Buryats (Barannikova, 1973, no. 1, pp. 43–53; Eliasov, 1973, no. 64, pp. 312–7; Khangalov, 1960, no. 99, pp. 105, 109–11, 379–80; Nassen-Bayer and Stuart, 1992, p. 327; Poppe, 1981; Potanin, 1883, pp. 23–5; Rumiantsev, 1962, pp. 146–201; Sharakshinova, 1959, p. 136; Id., 1980, pp. 130–1; Tugutov and Tugutov, 1992, no. 46, 47, 49, pp. 157–63; Zabanov, 1929, pp. 29–31).
To the south of the area of the Swan-maiden, there is a vast area of a less specified Sky-maiden stories that occupies East and Southeast Asia and western Oceania. Female protagonists of these stories are non-migratory birds (like Cassowary in Papuan myths), Stars, or anthropomorphic sky nymphs that are not directly associated with any particular animals or objects. If the two areas, the Northern Eurasian and the Southeast Asian ones, are historically connected (and the adjacent position of the both zones in respect to each other suggests that they are), which of the variants is the oldest and which is derived from the other?
Arguments in favor of the priority of the less specified images are twofold, related to the areal distribution of variants and to their content.
Almost all Latin American Indian versions are of the same kind as the Southeast Asian versions. They too demonstrate great variety of the Sky-maiden identification (Vulture, Parrot and other birds, Star-woman, unspecified sky-nymphs). As it was told above, Latin American Indian mythologies have many correspondences with the mythologies of the Pacific borderlands of Asia and Oceania, probably derived from them and represent the heritage of early groups of migrants into the New World. Unlike the Latin American Indians, the Eskimo are unanimously considered as the latest arrivals to the New World. The fact that the Swan-maiden is widespread just among the Eskimo but known to most of the American Indians means that before the arriving of the Eskimo-speaking groups into American Arctic (probably ca. 5000 bp [Fitzhugh, 2002, p. 123]), the Swan-maiden in Siberia or at least in the Northeast Asia was unknown. The Tlingit and Haida stories hardly have independent Siberian sources but are related to the Eskimo ones. In all of them (Eskimo, Tlingit and Haida) the Sky-maiden is Goose while in Eastern Siberia it is Crane, Swan or Duck. The only and rather far away from the Bering Strait area case of the Goose-maiden is among the Amur Evenk (Bulatova, 1980, pp. 102–4). The Northwest Coast Indians could borrow the Goose-maiden story from Pacific Eskimo or from the bearers of Kachemak culture that occupied the same territory of Southern Alaska before ad 1000-1200 (Crowell, a.o. 2001; Dumond, 2005; Klein, 1996). The Kachemak tradition is not related directly to the historic Eskimo and can go back to the Ocean Bay culture that appeared on Kodiak and the nearby coast of Alaska Peninsula at about 5500 bc. However, Kachemak is definitely more closely related to the Aleutian and Paleo-Eskimo traditions than to any Amerindian ones.
The hypothesis of historic priority of the Southeast Asian versions of the Sky-maiden is supported by their usual or at least very often integration into the actual mythological beliefs. Across the southeast borderlands of Asia the motif in question is not used only in adventure stories with anonymous protagonist which is typical for the Northern Eurasian Swan-maiden variants but also into antropogenic myths. These are the cases of Arapesh Papuans, Dayaks of Brunei, Bantic of Sulavesi, Tidore of northern Moluccans, inhabitants of Sangir and Nufoor Islands, Nabaloi of Luzon (Gregor and Tuzin, 2001, pp. 325–6; Knappert, 1999, pp. 299–301; Lessa, 1961, pp. 124, 148–9, 154–6; Moss, 1924, no. 26, pp. 259–61). Other stories do not explain the origin of people but still contain different etiological motifs like the origin of gods, celestial bodies, atmospheric phenomena, human anatomy and culture, etc. (Maori, Gonds, Austronesian people of Borneo, Yava, Sulavesi and the Philippines, the Chinese [Braginski, 1972, pp. 117–21; Elwin, 1949, no. 3, p. 176; Eugenio, 1994, no. 142, pp. 256–7; Gomes, 1949, pp. 278–300; Hatto, 1961, pp. 328–9; Kruyt, 1938, no. 40, pp. 390–1; Lessa, 1961, pp. 148, 153–4; Macdonald, 2005, p. 96; Rassers, 1959, pp. 266–7; Reed, 1999, no. 5, 8, pp. 58–74, 86–90, 210–1; Rybkin, 1975, no. 38, pp. 105–11; Wilhelm, 1921, no. 16, pp. 31–4]). In Latin America, the origin of people is explained in the Sky-maiden myths of the Lacandons, Cabecar, Maina, Caraja, Tapirape, probably Wayana and other Indians (Baldus, 1952–1953, pp. 210–1; Id., 1970, p. 355; Boremanse, 1986, pp. 242–6; Id., 1989, pp. 91–3; Ehrenreich, 1891, pp. 39–40; Grenand, 1982, no. 5, pp. 69–72; Stone, 1962, pp. 59, 63; Verneau and Rivet, 1912, pp. 34–5; Wagley, 1977, p. 176]. In Northern Eurasia and in North America, however, no other Swan-maiden story besides the Khori-Buryat ones is related to the explanation of the origin of people.
Narratives in which the Sky-woman is a dove deserve special attention. We can find such an identification in Indonesia, China and Latin America but only as rare and chance variants among other cases of the identification of the sky-woman with a bird. But from the Mediterranean till Xinjiang, i.e. mainly across the area of Islamic influence, the Dove-maiden is a predominant version of the Sky-maiden used in the fairytales. It seems likely that the spread of this version was late and connected with the spread of the fairytale as a particular folklore genre. [https://publications-prairial.fr/iris/index.php?id=2020]
Miscellaneous information and further conjecture:
‘Lumen’ has crossed through areas with radiation present due to what nuclear events have occurred. They left without detriment or awareness of that fact, aside from apparent abandonment of the site. Occasionally towns and cities were crossed through out of inquiry. When activity became more frequent, such as during wars, that did not go unrecognized; various occurrences were met with hesitation.
They have potentially been to Australia over the time spent adrift. As capability to be perceived overall fell away, it would not be unrealistic to think that they remained around a ship for a few days as a ‘raven’ and went unnoted by extent: inquiry driving a decision toward risk.
The return journey might have been the same: cautiously alert and conflicted.
Similarly, the Kuril Islands had possible relevance. This would have been somewhere around the late 1800s to the early 1900s.
They have seen both World Wars (the first which involved many, many civilian deaths by army forces, famine relevant further). Individuals may have indirectly tried to address what they could in those time frames. Bodies left behind after massacres might have been buried on occasion, if other necessities were not considered.
Through ambient perception, differences between soldiers and civilians were apparent. The latter were kept aware of around the terrains variously inhabited. Multiple countries and landscapes were crossed through, remaining inert not viewed entirely too well for a number of reasons. Soldiers were avoided, and those without uniforms were met with inquiry or concern. Although the difference between uniforms would have been evident, individuals realistically did not overall try to interact with anyone relevant to conflict. Being pulled into matters was not the best notion.
The activity presented by the bombs and gunfire would have been a deterrent. During times of considerable hostilities, they kept to forests and away from activity. Crossings still occurred despite efforts toward isolation. This was not without idealism in some cases, interactions brief.
Italy encompasses many forests. Most of these groupings were visited or remained around. 'Lumen' mostly kept a distance from populated areas. Although people going through the woods to hide or as a detour would have been noted, direct interaction would have been unlikely unless those persons were clearly not armed. An indirect voice or luminance might have been relevant, to make the surroundings apparent. A voice, or figure would be viewed as eerie in some situations, more in the dim shade of obscuring trees or architecture, but not all persons had a choice against likely assailants.
Individuals can be an indirect witness to human cruelty through travel and perception. People are often killing each other for myriad purposes, and sometimes on a mass scale. These occurrences were noted from a distance, and they made an effort where possible to prevent some casualties.
Birds exist nearly everywhere, and the air does not quite change between one place and another. The world is a 'closed circle'. Humans are a majority and are often causing the most activity.
A repeat of earlier durations could result if the equilibrium in the atmosphere goes askew.
It would mean many deaths, but also an awareness of ‘more’ beyond what is known again.
During outbreaks (whether plague or another disease), going near the crowded towns and cities that were filled with activity would be typically avoided for the agony connected. If satisfying curiosity to pass through a human populace, individuals would be silent observers to fact.
Bodies were in the street often. It would be evident to a passing individual that (if not dead yet) there would be no relief to those present. That itself can be concerning, if not detrimental to awareness.
The pattern would remain the same during outbreaks. There would be no evident respite, only people evidently recording cause of death or other fact. Bodies that resulted would inevitably be taken out to be burned or buried; etc.
Keeping a distance would be a realistic response to this. Being killed by passerby would not be ideal -- it would not be clear to an individual what would happen if trying to interact.
A ‘corvus’ sitting on a rooftop or other structure nearby would be ignored as another carrion bird, most likely attracted by fresh corpses.
Some scenes may be 'burned into their mentality', if not lost in the years after.
Many people died, which was often evident even at a distance. ‘Lumen’ rarely went near those fallen, knowing they could not do anything even if trying.
Other durations were more ostentatious, but crossing through a populace was still managed on occasion by ‘Lumen’.
The Infiorata festival is something ‘Lumen’ looks forward to every May and June; it began in 1625. It is a flower festival where the streets are decorated with petals in specific patterns.
This is aside from the (now-archaic) stornello, a type of tavern-based song-battle, holding earlier interest. It was not taken part in generally, but a few lines are recalled that stood out from further back. It usually took place in taverns, but people sometimes spilled out onto the streets.
Chances are however that ‘Lumen’ would be in the background of a sagra or other event, staying in empty spaces or side paths to avert from collision. The orange-throwing event would probably be kept a distance from; although the humor related to that would not be overlooked.
<“...Why cause what would need to be fixed later?”>
That statement encompasses rationality to not cause injury; but in self-consciously omitting other factors. They can be called passive, but not flat. With earlier and overall efforts to keep worse from happening, that might be typical as a response.
They often try to avoid being ‘problematic’. That may not always be good in terms of self-interest. While it may not be actively relevant, it is a present element and vice to their personality. Guardedness and reticence are also present as faults.
There is a considerable theme of self-hindrance to their person. Doubt, reticence, and withdrawal are relevant behaviorally. Kindness and consideration sometimes feature safeguards as a disadvantage in that thought is present concerning others. There would be more fault to that consideration if not for restraint.
Responses to conversation can involve silence or similarly bypassing a question if not knowing the answer. That may have rarely happened in earlier time frames. Being left to say that ‘something happened’ is not ideal in various regards.
Relative cheerfulness may be forced sometimes. Not everything is ideal.
Averting or dulling blame seems to be a focus when challenged, which is a kind of defensiveness. They do not like confrontation.
Due to being deaf, it can be difficult to discern an argument enough to conflict with it readily.
The usual fault would be self-based in terms of error due to poor choices. As they try not to be problematic, being too 'unproblematic' can go too far in terms of either negligence or related contexts.
They will not easily voice problems, and that can be bad. Self-interest is downplayed against other interests. Beyond that, lying or omission of fact is a basis for error. They are reticent. Uncertainty is generally one basis for that.
If enough pressure situationally builds, ‘Lumen’ may disconnect emotionally from surrounding matters, which can be faulty despite being a defense. Self-interest may not be put into as much regard due to inherent tone lacking.
Distance realistically would be necessary to mentally ‘turn around’. They would know that it is not an ideal state of mind, but being unable to feel anything does not equal a lack of rationality.
When fear; etc; returns, they may withdraw socially or keep silent for a duration, being somewhat overwhelmed and possibly unwilling to cause an issue.
‘Lumen’ knows that differences exist, but they try to move past them.
This is not about appearance but structural contexts. ‘Lumen’ can be considered dubious. They know they seem ‘strange’, but they do not quite care about that. A lack of decisiveness would be detrimental to situations and external perspectives.
It tends to be easier to not impose opinions. They may not like someone, yet there is less conflict through impassiveness. If they do reach a breaking point, they may leave instead suddenly. After that, there may be little to no mention of an incident.
‘Lumen’ has an impartial view of others. Although knowing differences exist, they do not often think of them. Individualism is a focus unconsciously. They do not use labels unconsciously due to not being ingrained with relevant biases. They know differences physiologically exist, even among humans but try to be fair in that regard.
They are used to behaving ‘normally’, at least by 1500s to 1600s standards. Although aware that the environment and activity has changed due to time, ‘Lumen’ has not acclimated to that difference. Interactions are much rarer now due to uncertainty and risk.
“Giving up and dying” was not an aim despite difficulty. Although they are more withdrawn mentally in awareness of danger, the drive to continue forward is still present.
Despite keeping to the backdrop for a long while, there are few places others do not go. Efforts by individuals sometimes involve trying to get other people past dangerous situations due to awareness of surrounding occurrences. This is more likely during mass conflicts, rather than anything casual or spontaneous as a decision.