Table of Contents
1 | Thematic Lore
A psychosomatoform.
Psycho (mind) + Soma (body) + to (motion, directionality, or extension) + form (appearance, shape, figure).
The term may have been created by them at an indeterminate interval, if not by someone else. Regardless, meaning occurred.
Ravens in stories often act as psychopomps, connecting the material world with the world of spirits.
French anthropologist Claude Lévi-Strauss proposed a structuralist theory that suggests the raven obtained mythic status because it was a mediator between life and death. As a carrion bird, ravens became associated with the dead and with lost souls. [Wikipedia]
'Human' mentally. Basis for empathy, discretion, and/or perspicuity exists.
As any person attempting to continue forward, things had to be given up in order to gain outwardly. Decisions can be seen as precipitant, but remain mostly rational through narrative.
As any person, came from somewhere; not 'nowhere', despite seeming otherwise.
Everything returns to itself, and everything returns to nothing.
The world is a 'closed' circle.
Technically of the world and tied to it. Individuals essentially keep fact stable, despite keeping to the background.
Human and other history is all about death and loss.
They are literally 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 importance and relevance, individually and ambiently. Where self-interest is concerned, spaces are overall maintained. Despite this, outer interests exist that can mean necessity.
May address both living and dead individual contexts when situationally valid. Being a 'bridge' of sorts, in various contexts, individuals stand 'between' life and death. This correlates to the practice of physics historically; physicians and ecclesiastic persons alike healers as well as informants; and reflects on relative immateriality.
While potentially eerie, malignancy is generally absent; can be considered neutral or benign depending on situational basis.
Keeping others from dying and regulating fact are ranges both covered on a worldly basis.
Lilium occurred around 1610 CE, the Renaissance era.
The Renaissance was partly about a renewal of previous knowledge. Methods from earlier periods were being reinstated while advances were simultaneously made.
There have been Orthodox churches in Italy for centuries. Ties with the Byzantine tradition characterised Italian culture from the end of the unity of the Roman Empire. [tandfonline.com]
The Renaissance was a cultural movement that profoundly affected European intellectual life in the early modern period. Beginning in Italy, and spreading to the rest of Europe by the 16th century, its influence was felt in art, architecture, philosophy, literature, music, science, technology, politics, religion, and other aspects of intellectual inquiry. Renaissance scholars employed the humanist method in study, and searched for realism and human emotion in art.
Renaissance humanists such as Poggio Bracciolini sought out in Europe's monastic libraries the Latin literary, historical, and oratorical texts of antiquity, while the Fall of Constantinople (1453) generated a wave of émigré Greek scholars bringing precious manuscripts in ancient Greek, many of which had fallen into obscurity in the West. It is in their new focus on literary and historical texts that Renaissance scholars differed so markedly from the medieval scholars of the Renaissance of the 12th century, who had focused on studying Greek and Arabic works of natural sciences, philosophy, and mathematics, rather than on such cultural texts.
In stark contrast to the High Middle Ages, when Latin scholars focused almost entirely on studying Greek and Arabic works of natural science, philosophy and mathematics, Renaissance scholars were most interested in recovering and studying Latin and Greek literary, historical, and oratorical texts. Broadly speaking, this began in the 14th century with a Latin phase, when Renaissance scholars such as Petrarch, Coluccio Salutati (1331–1406), Niccolò de' Niccoli (1364–1437), and Poggio Bracciolini (1380–1459) scoured the libraries of Europe in search of works by such Latin authors as Cicero, Lucretius, Livy, and Seneca. By the early 15th century, the bulk of the surviving such Latin literature had been recovered; the Greek phase of Renaissance humanism was under way, as Western European scholars turned to recovering ancient Greek literary, historical, oratorical and theological texts.
Unlike with Latin texts, which had been preserved and studied in Western Europe since late antiquity, the study of ancient Greek texts was very limited in medieval Western Europe. Ancient Greek works on science, mathematics, and philosophy had been studied since the High Middle Ages in Western Europe and in the Islamic Golden Age (normally in translation), but Greek literary, oratorical and historical works (such as Homer, the Greek dramatists, Demosthenes and Thucydides) were not studied in either the Latin or medieval Islamic worlds; in the Middle Ages these sorts of texts were only studied by Byzantine scholars. Some argue that the Timurid Renaissance in Samarkand and Herat, whose magnificence toned with Florence as the center of a cultural rebirth, were linked to the Ottoman Empire, whose conquests led to the migration of Greek scholars to Italian cities. One of the greatest achievements of Renaissance scholars was to bring this entire class of Greek cultural works back into Western Europe for the first time since late antiquity.
Muslim logicians, most notably Avicenna and Averroes, had inherited Greek ideas after they had invaded and conquered Egypt and the Levant. Their translations and commentaries on these ideas worked their way through the Arab West into Iberia and Sicily, which became important centers for this transmission of ideas. From the 11th to the 13th century, many schools dedicated to the translation of philosophical and scientific works from Classical Arabic to Medieval Latin were established in Iberia, most notably the Toledo School of Translators. This work of translation from Islamic culture, though largely unplanned and disorganized, constituted one of the greatest transmissions of ideas in history.
The movement to reintegrate the regular study of Greek literary, historical, oratorical and theological texts back into the Western European curriculum is usually dated to the 1396 invitation from Coluccio Salutati to the Byzantine diplomat and scholar Manuel Chrysoloras (c. 1355–1415) to teach Greek in Florence. This legacy was continued by a number of expatriate Greek scholars, from Basilios Bessarion to Leo Allatius.
The unique political structures of Late Middle Ages Italy have led some to theorize that its unusual social climate allowed the emergence of a rare cultural efflorescence. Italy did not exist as a political entity in the early modern period. Instead, it was divided into smaller city-states and territories: the Kingdom of Naples controlled the south, the Republic of Florence and the Papal States at the center, the Milanese and the Genoese to the north and west respectively, and the Venetians to the east. Fifteenth-century Italy was one of the most urbanized areas in Europe. Many of its cities stood among the ruins of ancient Roman buildings; it seems likely that the classical nature of the Renaissance was linked to its origin in the Roman Empire's heartland.
Historian and political philosopher Quentin Skinner points out that Otto of Freising (c. 1114–1158), a German bishop visiting north Italy during the 12th century, noticed a widespread new form of political and social organization, observing that Italy appeared to have exited from feudalism so that its society was based on merchants and commerce. Linked to this was anti-monarchical thinking, represented in the famous early Renaissance fresco cycle The Allegory of Good and Bad Government by Ambrogio Lorenzetti (painted 1338–1340), whose strong message is about the virtues of fairness, justice, republicanism and good administration. Holding both Church and Empire at bay, these city republics were devoted to notions of liberty. Skinner reports that there were many defences of liberty such as the Matteo Palmieri (1406–1475) celebration of Florentine genius not only in art, sculpture and architecture, but "the remarkable efflorescence of moral, social and political philosophy that occurred in Florence at the same time".
Even cities and states beyond central Italy, such as the Republic of Florence at this time, were also notable for their merchant republics, especially the Republic of Venice. Although in practice these were oligarchical, and bore little resemblance to a modern democracy, they did have democratic features and were responsive states, with forms of participation in governance and belief in liberty. The relative political freedom they afforded was conducive to academic and artistic advancement. Likewise, the position of Italian cities such as Venice as great trading centres made them intellectual crossroads. Merchants brought with them ideas from far corners of the globe, particularly the Levant. Venice was Europe's gateway to trade with the East, and a producer of fine glass, while Florence was a capital of textiles. The wealth such business brought to Italy meant large public and private artistic projects could be commissioned and individuals had more leisure time for study. [Wikipedia]
2 | Background Thematics
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Can be described as 'living memory' or a culmination of memory and knowledge. What was lost did not remain missing, despite people passing.
Suffering instigated that culmination; they are a 'response' by extent.
The human and other mind is composed of random thoughts and neurons that form a cohesive consciousness. It is not too different for things left behind. Many ecclesiastic persons were killed over a 131 year time frame that encompassed the Reformation.
Preserving the self and what was lost is an indirect factor. Self-preservation correlates to outer factors as individual basis does to framework: there is an unconscious drive to not cease, although not something definite.
Their current existence is unlike what the Reformation featured: helplessness. Many convents and monasteries were closed due to then-present turmoil.
3 | Turmoil
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Between 1517 and 1648, 100 million people across the expanse of Europe were estimated to have been killed under assumption of heresy. Allegations exceeded class, status, and other apparent defences.
Men, women, and children were equally subject to punishment, being viewed as uniformly capable of choice.
Wars and conflicts, initiated by the Popes and nobility in awareness of the detriment a call for social equality would cause, resulted in many deaths during that time frame. The idea of killing Protestantism meant murder on a mass scale. It was Europe-wide.
In Italy, the same was true, because it took many years to eradicate Protestantism. In 1542 a special Inquisition was instituted to suppress Protestantism in Italy, which, with reckless, fanatical fury, punished every appearance of Protestantism with imprisonment, the galleys, the scaffold, and the stake; nevertheless, it did not accomplish its purpose until towards the close of the century.
Because the population of Europe in 1600 was about 80 to 100 million, mostly in Catholic countries, it is reasonable to assume that a large proportion of the population of Europe accepted Protestantism and faced persecution. In many regions half or more of the population accepted Protestantism, and many of these persons were slaughtered. Even some of those who gave up their faith under suffering were killed. From 1518 to 1548 large numbers of people would have been accepting Protestantism and would have met such a reaction from the church. Therefore significant population losses due to persecution would have taken place in all Catholic countries in Europe during these years and later. Such losses might have been viewed as the Inquisition by some writers. Therefore it is reasonable to assume that the Inquisition claimed millions of victims in the century or two after the Reformation, though the Jesuits would not have been initially involved because they were only recognized in 1540. After all, the Jesuits did not originate the policy that heretics should be killed; they merely implemented it. [static1.1.sqspcdn.com]
Racked, Burnt, Sawn asunder, Thrown from rocks, Torn by wild horses, Cut to pieces, Hanged, Drowned, Stabbed, Boiled in oil, Immured and starved, Beheaded, had boiling lead poured down their throats, were thrown on spears, hung up by the ribs, or crucified with their heads downwards. [static1.1.sqspcdn.com]
Whether members of the clergy were steadfast in their faith, if not statements against the Church (which was frequent, as the depravity orchestrated would have been very apparent as time passed) or made it evident death was not preferable, there was often inevitable sacrifice.
That is technically what a martyr is: someone who dies for a higher cause. There is irony in the fact that, despite the bigotry presented by the Church, the people who died for overall interests were excluded from what was considered 'good'. Those persons were discarded and forgotten technically: socially, in terms of family, if not in name.
This was not indefinite, but there were certainly transgressions on the part of the Church before the Peace of Westphalia issued 'pardons' for everyone killed. By then, many would have moved on.
As it took 131 years for the treatise to be initiated, that is significant.
Treaty of Westphalia
Peace Treaty between the Holy Roman Emperor and the King of France and their respective Allies.
That there shall be on the one side and the other a perpetual Oblivion, Amnesty, or Pardon of all that has been committed since the beginning of these Troubles, in what place, or what manner soever the Hostilitys have been practis'd, in such a manner, that no body, under any pretext whatsoever, shall practice any Acts of Hostility, entertain any Enmity, or cause any Trouble to each other; neither as to Persons, Effects and Securitys, neither of themselves or by others, neither privately nor openly, neither directly nor indirectly, neither under the colour of Right, nor by the way of Deed, either within or without the extent of the Empire, notwithstanding all Covenants made before to the contrary: That they shall not act, or permit to be acted, any wrong or injury to any whatsoever; but that all that has pass'd on the one side, and the other, as well before as during the War, in Words, Writings, and Outrageous Actions, in Violences, Hostilitys, Damages and Expences, without any respect to Persons or Things, shall be entirely abolish'd in such a manner that all that might be demanded of, or pretended to, by each other on that behalf, shall be bury'd in eternal Oblivion. [avalon.law.yale.edu]
This would have not changed anything. The people killed were already gone. Individuals who resulted from this would not have known about occurrences but from a distance. A lack of turmoil would have been evident externally, although none would have known what that meant entirely.
Communal graveyards did not often include heretics. Churches overlooked graveyards. Religion was a main factor in who was buried within those boundaries and who was excluded.
In Swedish folklore, they are the ghosts of murdered people without Christian burials and, in German stories, damned souls. [Wikipedia]
Criminals (who did things that could be considered 'damnable' often, due to crime being typically tied to religion archaically) were often excluded from church grounds and buried somewhere unknown in a forest or field.
Heretics acted 'against God' and thus were also excluded. The torture method itself could determine how the remains were considered. Usually corpses were discarded for wild animals to eat, but sometimes were thrown into the sea.
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.
A good percent of the people whose loss consolidated into Lilium specifically realistically could not prove their innocence as a 'true Catholic'. Alone, tortured and shunned, many died knowing they would be buried somewhere forgotten.
The gravesite where Lilium originated occurred some time prior to May or June of 1610, when the common hawthorn (Crataegus monogyna) and midland hawthorn (Crataegus laevigata) flowers. This might have been months to a year: the decay of bodies is rapid in forests.
It would be unclear who and how many were buried there. Only the people who dumped the remains would have a sense of that, and those persons are long dead.
Lustrate: "purify by means of an offering," 1650s, from Latin lustratus, past participle of lustrare "purify ceremonially," from lustrum "purificatory sacrifice" (see lustrum) Related: Lustration (1610s). [etymonline.com]
Lustrum: (plural lustra), "ceremonial purification of the Roman people every five years," 1580s, from Latin lustrum "a purificatory sacrifice, ceremony of purification; five-year period," from Proto-Italic *lustro- "expiation," which is of uncertain origin. Perhaps [OED] from root of luere "to wash" (from PIE root *leue- "to wash"). Or [Watkins, Klein], based on a possible earlier meaning "illumination," from PIE *leuk-stro-, from root *leuk- "light, brightness." De Vaan prefers as most likely the explanation "that lustrum was derived from *luH- 'to set free'," with suffix *-stro- also found in monstrum, etc. [etymonline.com]
If you need to expiate something—that is, to atone for it—it’s sure to be something you recognize you shouldn’t have done. People expiate crimes, sins, transgressions, and the like in various ways, such as by apologizing or trying to undo damage they’ve caused. The word comes from the Latin verb expiare (“to atone for”), a combination of ex- and piare, which itself means “to atone for” as well as “to appease.” (Piare comes from pius, meaning “faithful, pious.”) The current use of expiate dates to the early 1600s, and in the early 1500s expiate could mean something else entirely: “to put an end to.” [merriam-webster.com]
Sacrifice is essentially murder. It can also be defined as giving up something for the benefit of else.
Human sacrifice and 'animal sacrifice' are synonymous.
Over 100 million persons were murdered over a time frame of 131 years. A lot resulted from that.
“A caladrius taking sickness into itself and destroying it” is one comparison that cannot be ignored, although other correlations could also be made with presented themes.
Ravens are believed to be the souls of deceased persons and flight is an escape or tied to departure.
It is significant that caladrius and hercinia, having others’ interests in mind, were documented around the time those conflicts were occurring. Individuals were 'born' from that occurrence, setting things into balance to some extent. 'In the absence of life, life resulted' can relate to a cycle.
Although unable to access recollection, individuals are the sum of the knowledge and recollections of people who passed, preserving the fact of those who died. As 'a person is the sum of recollections' there can be a collective basis stemming from many people.
Further support can occur through awareness, aside from keeping matters stable ambiently.
As most exist in the background and are self-dependent, awareness of the surroundings is advantageous.
4 | Characteristics
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In philosophical ranges, thought; knowledge; wisdom were promoted contexts in order to do well in life, to promote good for the self and others: while that may be unrelated.
Not malignant. Empathy is a norm, although they may retreat from someone for a varying duration if threatened.
Capable, even with relative morbidity. They try to do what they can. While not always enough, this still involves perseverance.
They have considerable expectations weighing on them, albeit self-decided and continued through efforts to support others.
They are not a volatile individual, typically. There is not much room for conscious malignancy, as that would forfeit what they gained and have.
5 | Capability
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Echoes of biological fact are often minutely apparent in the surroundings. By extent of this awareness, they may be able to avoid or seek out surrounding organisms, yet not infallibly.
What does not fall into the 'living' category may be overlooked more readily, which is also reason for caution in their case. Harm; direct or indirect; is something possible despite their dubiousness.
Individuals are not affected by heat or cold, while that can be an impediment situationally. They can endure temperatures to a considerable extent, as long as physical or direct harm or impediment does not occur concerning their person.
Their body is mentality and physical harm offsets consciousness. Direct loss of "self" means mental detriment, potentially to the extent of cessation. Averting from harm is efforted, when applicable.
Surviving the elements is an important thematic, correlated to ecological role.
Chemical and energy-based elements lack influence. Acid, fire, electricity, and other detrimental factors 'roll right off'.
Immunity to chemicals however does not exclude physical harm as a risk. Materials are further perishable, meaning aversion from hazardous surroundings in order to preserve cover and necessities. Reversion to a smaller state for discretion and flight may be relevant if loss or being threatened occurs.
It was not often that Lilium went through a wildfire, as linen can burn. With foehn winds present around the alpine mountains, it was not null as a fact when they variously resided at the peaks.
Blizzards and wildfires were very rarely travelled through due to doubt and self-awareness. They did not often find anything objectively living within those durations. Related individuals either fled or shortly perished from the conditions. They moved on after, once life signs vanished.
Due to being impervious to energy and chemical harm, Lilium could in relative probability navigate a thunderstorm well.
Considering what complications can occur ambiently or while travelling, this has importance. Conflagrations, lightning strikes, hail, and other environmental or more purposeful factors are relatively resisted.
Individuals retain temperature as an ambient property, which helps with unobtrusiveness. They cannot feel 'warm' by extent.
Individuals repel matter and energy, excluding light, air, thought, tone: factors which are ambiently accrued and utilised passively or by choice.
Oxygen is a minute focus. It is inadvertently acquired and issued out through an unconscious emission. Motion causes oxygen to pass through their structure without evident alteration.
Due to limitations and relative lack of necessity regarding oxygen, their voice is subtle. They often find it slightly hard to speak due to general constraints.
Lilium may ask for a moment as a result of this, if any pauses occur. They are trying, socially.
While as a norm vocally faint, they may still be somewhat direct in wording or tone if finding purpose.
In time frames beyond 1619 CE, 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 realising.
The use of sign language is predominantly preferred, although not viable in every case due to lack of external understanding.
They can see, having apparent eyes, which can be considered a relatively universal context.
Pupils are lacking. Both those and irises are defining in most organisms, including people. Sight is comprehensive by extent. Vision is typically panoramic. Lilium can see a considerable amount without moving their eyes.
Ocular regions can be luminant, yet the same can be said for their entire self.
Extensive luminance can be considerably more exacting than a limited range.
Scotopic vision is present. They may have conflicted vision in lighter settings through being more capable of perceiving shapes in dim locations than in effulgent ones.
Their beak does not open, as that would make it an opening. They still speak 'normally'.
Air is inadvertently picked up and issued out unconsciously when making an effort toward verbal discourse.
The space occupied is dual-oriented; but they 'physiologically' are very similar to what they appear to be. Physics are adhered to, albeit not completely.
Although translucent in dim spaces, they still have an appearance otherwise due to absorbing light to a limited extent. There is a gradual shift in visual apparency depending on the surrounding ambiance. Clothing may appear 'empty' to someone in some cases, if that person is capable of scotopia.
This may have thematic depth. Most are inherently withdrawn. Overtness or a lack of it generally is by choice; either decision having risk to some degree.
When alternating from an inconspicuous state (a 'common raven') to a conspicuous state, differences occur that allow for relative benefit or nondescription on the part of an individual.
Feathers lengthen and convert into cloth, melding together into structural coherency. These detach rapidly, leaving loose hanging articles that can be discarded or utilised. This expends a considerable amount of energy, meaning that an attempt to remain standing often occurs for some moments after.
Cloth was expensive in earlier time frames, which makes capability potentially beneficial or detrimental.
Light cloth and other shades were historically valuable. Gauze and bindings are a norm however, their attire torn occasionally to make bandages.
The cloth that results from a 'molting' pattern is not permanent and fades, which is advantageous for a lack of traces. A few weeks; or sooner; is how long most material durates before it vanishes.
This is multi-purpose in use and can last long enough for a wound to close.
Dried blood is only left behind if anyone hurt or dying is interacted with.
Their structure differs from that of humans, even when overt. Generated cloth however obscures fact.
Evidently has a tail when more visible. This is small, and usually without feathers.
There is a duality in appearance. Mental state defines structure, and they are 'human' mentally, unconscious frameworks relating to a more 'anthro' build.
Capability and appearance correlate. As they 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 travelling and supporting their own interests. Duality is present in that sense.
Capability relates to appearance: but should not matter beyond that.
6 | Historic Elements
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Historically, the habit colours of both priests and nuns, aside from monks, could differ between orders.
Novitiates in many orders featured lighter shades until in essence graduating. This was not always accurate depending on the order itself, but many feature that system.
Established clergy also differed in clothing colours depending on religious holidays and events, even archaically. Colour significance as a tradition started around the 4th century CE.
White, green, rose, violet and gold are common shades to ecclesiastic persons. Blue was only allowed with permission historically and currently.
White would not change as a fact. The order that the individual corresponds to is the Premonstratensian or Norbertine denomination, which featured white garments. Other orders which featured white clerical garments include the Dominican, Camaldolese, Carmelite, and Carthusian orders.
If cloth shade were to alternate, clothing palette could fall to a few shades.
Woad (blue), madder and alchanet (red and pink), weld and saffron crocus (yellow), buckthorn berries and logwood (green) were frequently used for dyes by many classes within a European basis.
Attire was evidently white in archaic occasions when interactions occurred between persons and individual caladrius, white appearing to be a default direction. The reason for this is uncertain, but in realism correlates to mentality.
Early Greek authors including Aristotle variously describe the caladrius or charadrius as a cave-dwelling or water bird. In the ancient Atharaveda (1200–900 BCE), a bird with the ability to cure jaundice appears. In Leviticus and Deuteronomy in the Old Testament, the caladrius occupies the list of unclean animals, prohibited for human consumption.
Modern scholars have searched for the caladrius’s true origin, but in vain. Its importance to the medieval reader lay not in its qualities as a bird, but in its ability to convey a moral about Christian behavior. [blogs.getty.edu]
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 they are unable to spread vectors, physical or nonphysical, the inclusion of elements into a living system would be detrimental.
Before the Greek depictions of the caladrius or charadrius, the avian was ascribed the term haridruva, and depicted in Atharvaveda (1200 to 1000 BCE–900 BCE) writings as yellow in plumage rather than white.
It was a bird noted to 'live in caves' in Greek depictions, which could have been accurate to a relative degree. Encountering an individual amid the rocks of the mountains and cliffs where caladrius were searched for would not be unrealistic.
As opposed to the traditional depictions of caladrius (or charadrius; haridruva) – yellow or white in plumage – it makes sense that a completely dark bird could be relevant. Images do not inherently depict actual appearance archaically.
In India-based writings, herbalism was central. Herbalism dates back as a known practice to the Rigveda, the first recorded writing within the Indus Valley civilisation.
Medicine and alike practices were well known archaically and in ancient time frames. It is not unrealistic that caladrius would know of that field by extent, which correlates to attributed behaviour.
Yellow in Hinduism is the color of Lord Vishnu, the color of purity, victory, chastity and surprisingly sensuality too, since in spring in India unmarried girls wear yellow clothes. Some tribes believe that the color yellow has powers to keep evil spirits away. Holy thread is tied on the wrist of disciples by the spiritual Guru as a mark of protection.
In Buddhism as well as other religions, the color saffron-yellow has great symbolic significance. From the 14th century onwards, we have evidence of textile trade through the Silk Route between India and several Asian countries such as Indonesia, Malaysia, China, including Sri Lanka. The textile trade through the East India Company thrived between the mid-16th and mid-17th centuries. Many books have covered the history of popular Indian trade textiles such as Palampores, Salampores and Chintz exported from the Coromandel Coast of South India. These textiles include hand-painted Kalamkari, which depicts Gods and Goddesses using natural yellow. In some cases cow milk is used as a mordant even today. [digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1072]
The dyes used for a silk fabric were mostly turmeric, madder, cochineal, safflower, sappan, lac, red ochre, yellow ochre, catechu, kamela, indigo etc. [unnatisilks.com]
Yellow ochre was first used in prehistoric cave paintings globally. The paintings of Lascaux in France from over 17,000 years ago, and Altamira Cave in Spain from between 22,000 and 13,000 years ago, are significant examples. [essentialvermeer.com]
Yellow symbolises knowledge, happiness, peace, stability, meditation, competence, and mental development within Hindu religion. Yellow is often depicted in the clothes of Hindu deities and sages. The sun and related qualities are represented by it.
White is a mixture of seven different colors. It symbolises purity, cleanliness, peace, and knowledge. It is diametrically opposite to red. Sarasvati, the Goddess of Knowledge within Hindu religion, is always depicted with a white dress, sitting on a white lotus.
White is symbolic of the loss of life within Hinduism. It is the absence of color. It repels all light and colors and is the colour worn at funerals and wakes. Much like how European traditions focus on black clothing for mourning, mourning within Hinduism correlates to that shade. [enterprisingwomen.com]
Individuals being 'common ravens' in appearance typically makes more sense for multiple reasons. The white eyes and lack of feathers along the upper rostrum however remain uniform to depictions.
7 | General Characteristics
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Not inept despite attempted positivism. Appears mentally around 20s-30s, despite knowledge and recollection surpassing that due to years passing. Adult and generally capable.
Lilium is a blend of male and female aspects but not. Agender, no biological system essentially. The memory of what was defines their shape.
The plague uniform was initially created and introduced around 1619 CE, according to records.
Although not required, many physicians capable of affording the expenses to craft a mask and obtain other defences found it progressive.
Lilium as an individual precedes that date by about 9 years, having been 'born' in 1610.
Other caladrius that occurred before and after them vary in exact origin date.
Although appearing 'human' to a relative extent, there is a separation in some essence.
Going beyond human needs and limits essentially, at the cost of sensation.
Remembering who they 'were' would break seity with the disorganisation present. A singular consciousness instead exists, everything beyond knowledge stored away unconsciously or structurally.
As the brain is made up of numerous neurons, this is parallel in concept. The mind needs to be cohesive in order to work well; otherwise disarray and dissipation results. If harmed physically, parts of their consciousness are directly marred, their 'body' equating to a consciousness.
Withdrawnness or reticence is a frequent direction.
They are 'odd' in that they made an attempt to out themselves initially. This may have been partly due not being conflicted with during earlier time frames. Being viewed with fear, injury did not occur.
Everything is typically interconnected: they would not want to be pulled into anything malignant, if others have made relevant decisions.
“...People die but keeping that from being frequent has importance.”
With time passing, the idea of loss is not seen as ideal due to individual contexts. Attempting to offset worse is efforted despite intertwined risk.
Formality is a norm, and not easily strayed from in most settings. They find it better to be formal than risk being too direct.
They are generally not reckless. While unable to feel pain, it is still detrimental in various regards: to the self, and capability on a direct and indirect level. There is a reason for self-preservation. Lilium inherently values their existence.
Defending the self can be necessary, whether ideal or not.
Beyond clothing, water disperses. They can swim but try to avoid depths for inhibitory or related reasons. Becoming stuck somewhere, beyond reach of help, could occur.
Travelling across the bottom of a submerged space is possible, but of risk as external threats could injure or kill.
May refuse to remove clothing even if those were soaked, in most cases. Complication may be disregarded if becoming relevant, but hindrance could still be a factor.
Water resistance does not apply to them due to lack of chemical basis. If entering a pool with considerable depth, it is possible that Lilium would drop down to the bottom of the terrain rapidly. This is also a basis for concern. Clothing provides a buffer against that chance further.
Feels like ambient-temperature air if made contact with. They have no skin or anything else material. Solid, but otherwise dubious.
Attire is literally 'feathers'. Clothing can be removed, but replacing it is costly.
Can fly, being 'solid' and lightweight when smaller; but as with anything: advantages and disadvantages exist to being smaller-scale.
Wounds are not that permanent usually. While unable to physically heal, there can be eventual reversion in a sense. Nothing 'comes back' after vanishing but there can be echoes of recollection unconsciously.
There yet would be a relative cost to this. Coherence can falter briefly. Despite that: would try to contend.
Would not be able to recover a limb or anything relatedly severe. Wounds however fade eventually. When unconscious, this happens faster, mentality a basis for a considerable amount.
The severity of harm or loss directly correlates to loss in recollection and coherency. With how much capability relates to recollection, injury is bad on various levels. If lacking recognition of others, there would be probable unease in response.
Lilium is not inept in terms of keeping safe. This would have been relatively built on as time passed and they gained a sense of the surroundings.
Cannot eat, drink, smell, or make an impact by far in regard to leaving traces. Despite being unable to relate to physical necessities, tries; having some understanding of others regardless.
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.
Being featherless adds to the presumption by others that they are human from a distance. Travel is constant: they are often moving, like actual ravens.
Individuals are not featherless indefinitely when taller. Feathers gradually return if maintaining one state. Most do not maintain a visual transparency often. Being inconspicuous can be advantageous; more with time passing.
If luminant while feathers are removed, those might retain luminance until vanishing. Like their entire self, feathers are immaterial but solid. The cloth that results from 'molting' when switching between states is yet material.
As of cloth, if shortened or removed, feathers may shortly or abruptly vanish once separate.
There is a relative factor regarding defences when hurt, scared, or stressed. Digit-based features may relatively lengthen and grow sharper.
Generally, if becoming accurate, this would be a defence-response and tied to mental state. Unless unable to move away, Lilium would keep distance when under considerable stress. They are not violent or volatile by inherent choice.
This relates to a generality where eerieness is a means of defence through intimidation or apparent capability. Defending the self is an inherent response to outside risks regardless of the individual being threatened.
Being indirectly supportive of others, it would make sense that eerieness could be connected to other factors. Historically, being frightening was meant to ward off malignant influences.
This ranges to ancient Mesopotamia (5000 BCE-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 concept exists in pagan costumes and medieval gargoyles: which also scare or ward off harmful spirits.
'Fearsome' is a key word in researching this: which means 'frightening or intimidating in appearance'.
Warding off malignant factors through appearance or actual capability is a common and ancient notion.
They do not appear that frightening up close, but in the darkness of a forest, it would be eerie to see or hear something.
Capability is more than apparent: they can pluck an organ out easily if trying. That would kill anything quickly.
Blood runs off, which is another sign of capability that could be overlooked by others.
Something unassuming would be overlooked. That can have varied benefit.
Making a situation beneficial to the self; etc; can be better than prompting risk. Pragmatism means not seeking to cause injury. Ambiguity and security results on an individual and external level.
Rather than directly interacting with persons, hercinia guided lost travellers in forests and other locations where death would otherwise occur.
They are capable of accurately making incisions without scalpels. Their digits can become acuate: talons technically. This can be beneficial for conflict or other purposes.
They lack material basis and water; blood runs off, meaning no vectoral transfers or related infection.
Surgery is a last resort, correlated to internal injury or complications. The effort, time, and blood loss that would result from surgery was historically viewed as better omitted by physicians in most situations.
Beyond the strain of trying to keep others alive causing structural difference, something habituated to through earlier constancy, factors that may result from panic, fear, or stress have relevance.
These gradually revert to prior states in the time following a period of tension.
Stress would have relevance if actual retaliation came into play, whether self-defensive or decided in the interests of others. While not deliberately harmful, not many would not fight back if something happened.
If significantly threatened, may unconsciously take a defensive direction.
Potentially incising the stomach or another vulnerable area of an aggressor would be enough to cause significant delay.
Not being inclined toward harm, evasion and elusory behaviour is yet more habitual.
Silent motion + sharp digits that can remove organs = adept hunter.
Help and harm generally are of the same range: capability meaning risk and benefit. Does not overlook this when situationally applicable, which subtly contributes to concern.
Sturdy enough to reset a bone but not enough to accomplish anything extreme. Although strength is not disproportionate, accuracy and capability along with awareness may not be something to overlook.
Bones can withstand between 11 kg to 408 kg of pressure depending on the exact type. Ossein structures such as the arm, wrist, leg, clavicle, and hip are often the most easily injured and can require a cast or bindings in order to mend correctly.
Awareness of surrounding physiological activity is variously dual-sided in benefit and detriment. Despite that injury and other complications can be apparent, they typically would not say anything unless something was given as fact first.
Usually, only within practices are ailments discussed, or they may seem odd at the mention of something present.
Although parasites are often evident, these are not often mentioned. They are not usually enough to cause concern unless activity becomes too much.
“...There is activity in ——’s gut” or related wording may be an occasional self-thought or verbal statement.
May have archaically given other people herbs and compounds for that purpose without mentioning exactly why. Contexts can overlap in regard to medicants. Certain species inherently kill and flush out parasites.
Could survive beyond what someone explicitly physical might through lack of means for blood loss or other complications. Yet, they are sentient and this causes related limits.
Depending on the context, their own wounds may be eventually forgotten and 'fade'. Risk still exists over relative durations.
Mind and 'body' correlate, meaning disadvantages. A limb or digit, if lost, would not return, which could impede capability to fly.
Anything of direct harm that would normally be fatal would probably be for them, despite differences.
Not immortal, but consistent. If a cease occurred, they would no longer exist.
Lilium started with a linen tunic, chemise, fascia, fillet, guimpe, wimple, peplum, and capuche. They later utilised the edges of the tunic to make bandages at varying durations, having occasionally encountered persons wounded around the fields and roads. That may be why the end of general wear is worn: memory of importance exists. Decisions were made that meant a great deal long-term.
Uncomplicated articles are generally all that are possible: and that has a considerable self-cost as well. Everything is limited, meaning they may stay to how they are overall, for self-guard and other restrictions. 'Rescinds' cloth upon reversion, which disintegrates and fades while not leaving too much evident.
They may repurpose resultant attire. Aside from the thread used, these eventually disappear. This can yet be advantageous in various senses.
8 | Structural Factors
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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.
As metaphysical contexts are accrued, vestiges of them exist and are registered briefly. These fade as quickly as complex thought but are registered enough to be remembered reflectively, something which echoes other persons: senses fade, but memory exists as fact.
Can only learn information directly via speech and interaction, as anything is passively nullified to block out risk physiologically.
Physiological activity includes emotion-based factors. This is only if within a relative length of others however.
Capable of discerning moods. Depending on a situation they may know something is awry. Related factors are not always likely to be clear or apparent through situational uncertainty.
| Lilium has moth pins on their habit |
Art by Luramine on TH | Art by SpitefulThings on TH
Neither gender or sex. Self-uncertainty exists in that regard.
An oral cavity, nasal cavity, umbilicus, and other factors are absent. Lacking factors include mammary glands and fingernails, which can be more easily broken than digits. Fingernails; etc; being technically dead keratin, are unrealistic to individual structure. Although digits have matrix cells at the base of that keratin, it is irrelevant visually and structurally.
Digits themselves are capable of becoming sharp for varying purposes, yet typically irrelevant unless fear or necessity prompts difference. When not acuate, digits are flat and 'humanlike', which makes sense and allows for likely nondescription.
'No organs' is definitive. As individuals were not born in the typical manner, a scar from a physical birth is absent. Speech occurs from where the mouth would be, relating to unconscious structure. Air might be expelled occasionally through unconscious decisions.
No organs or orifices exist. While that annuls gore and other content, violence is still detrimental.
They can be considered 'spectral' despite solidity.
Cannot reproduce. The idea would be diametrical.
If significantly threatened, maintaining distance would be efforted, which can include reversion to a smaller scale appearance, if not also flight.
Can be considered indefinite. With current habituations, they may be mistaken for female.
Recollections are absent in where they originated: 'emptiness' is 'bleak'.
Overall alone, and responsible for 'only' themselves.
With the fact that minute things consist of senses, tones, or life signs, if nearby enough: they would know if someone's heart was still beating, aside from whether that person was still existent.
Minute pain may be apparent, which can vary in connotation depending on surrounding fact. It is usually bad, but it can be an indicator of worse.
9 | Individual Characteristics
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Memory and influence can accrue over time. Nothing occurs singularly. Salutary and empathetic contexts have relevance by far. Monastic life was involved in the Eastern Churches as a practice, regardless of gender.
The church and its members were viewed with a lens of mysticism, as were folk-healers for a long time. It would make sense that many aspects of their lives; seclusion and contending with communal burdens included; could relate to Lilium and further figures.
Monks, priests and nuns were healers, but further were 'detached' from the material world.
As a generality, monastic and ecclesial persons heavy clothing to separate themselves from the material world spiritually and physically.
Asexual in orientation. This is not singularly because of lack of sexual direction. The idea would be kept from, if prompted.
Ecclesiastic persons were by doctrine not supposed to have sexual relations. They did a lot to reduce their sexual drives through medicine and practices.
That aspect of priests and nuns also transferred over.
The closest thing to God is 'nothing'.
Death is a transcendent state relatedly; while in many senses harmful.
Historically, relevant 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 utilised toward aid. Benefiting the interests of the community and humanity is relevant.
The people that Lilium 'originated from' were murdered because they were seen as a threat.
What is unknown is often feared, unless nothing can be lost.
'Lilium' and other individuals; 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.
This correlates to the doctrine of 'mortification of the flesh'.
Mortification of the flesh is an act by which an individual or group seeks to mortify or deaden their sinful nature, as a part of the process of sanctification.
In its simplest form, mortification of the flesh can mean merely denying oneself certain pleasures, such as permanently or temporarily abstaining (i.e. fasting), from meat, alcoholic beverages, sexual relations, or an area of life that makes the person's spiritual life more difficult or burdensome. [Wikipedia]
There are horror aspects to this. Extremism is a central focus.
"Reprehensible sins of the flesh" were averted through various means. It is a technical denial of inherent human aspects.
Nothing exists that is 'materialistic': no hunger, pain, sexual drives, etc.
They wonder about differences, but beyond that, most likely do not find an issue.
A considerable amount is understood indirectly, which is typically enough.
Cannot experience pain or any sensations directly. Consciousness and emotion still exists. Empathy allows for inherent divides to be moved past. They understand needs indirectly, and often try to address relevancies.
11 | Ecclesiastic Information
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Priests, nuns, and other persons were expected to forgo many interests, anything that could be considered 'earthly' in terms of desire and need is absent. It is a complete detachment from human nature despite recollection remaining. They reached what they were aiming for, in a sense.
It is significant that they are 19-20 in basis, vocal tone and appearance suggesting a related range.
By ruling, lay-persons and novitiates were at that age at a minimum historically.
Younger individuals still joined cloisters and orders despite the Reformation occurring. It was better socially in some cases.
Commonly, after several years as an educanda or resident student, the would-be nun’s formal acceptance was voted on by the professed nuns. The Council of Trent had stipulated this should not happen before age fifteen, though convents and parents found creative ways to secure the girl’s place much earlier. A “loan” of the girl’s dowry, subsequently canceled at the appropriate time, worked nicely. Ultimately, at whatever time it happened, the girl received her novice’s habit and her religious name as part of a formal clothing ceremony attended by family and friends.
During her novitiate year, she was to live apart from the professed nuns while she learned the religious life according to the rule of her particular order. Then the nuns formally voted a second time, to accept her as a “choir” nun. The novice received the black veil of a professed nun and promised to live in perpetual poverty, chastity, and obedience. Nuns and their male superiors seem often to have differed in their interpretation of the first and last of these. Lavish rituals of profession came to rival secular weddings in opulence, though the church hierarchy fought a losing battle to simplify them.
With the reimposition of strict monastic enclosure after the Council of Trent, even some in the church hierarchy recognized the importance of making nuns’ confined, interior world pleasant and attractive. A Milanese convent architect of the late 1500s observed, “They should have agreeable places—gardens, fields, loggias, workrooms, windows that catch the light—but all situated inside. They shouldn’t be locked up like slaves. Enclosed in their convents and churches, they may appropriately enjoy large, comfortable quarters, spacious cloisters, fair gardens, and other necessities of a decent, human life.”
The covered arcades of a central cloister most aptly fit the architect’s requirements. Enclosing a large interior space, open to air and light but cut off from the world, often with gardens and a well at the center, the cloister offered the most convenient place for fresh air and exercise, even in inclement weather. [press.uchicago.edu]
The blend of 'male and female' Norbertine elements is relevant. Religious habits differ between genders. Their clothing is a mixture of nun and priest wear. People were killed regardless of sex and gender.
Contexts related to unconscious backdrop vary. This is significant as multiple individuals died through different means, all extremely painful. Illness and torture were frequent occurrences. The bubonic plague and other diseases were spread by the Thirty Years War. Protestantism was highly persecuted, leading to many trials and executions.
Convents would have been safer concerning disease. The dissolution of convents yet meant turmoil.
On an individual basis, they have positive recollections that they attempt to think more highly of than those that can be considered morbid. That nothing is without merit does not escape them as a fact: what is hurtful is yet averted from.
The events they view more favourably are centred around travel, leisure, and infrequent conversations with other persons in passing.
They are capable of sleep. It can take a long while to manage that, and they may stop easily.
Does not appear to require rest typically.
It is frequent that they remain awake an entire night, occupied by thoughts or concerns.
At times, early into the morning they move to the kitchen and start to cook. Breakfast typically results in those cases, if not also other dishes for persons around the comune.
Due to being incoherent to the noise that cooking causes, a degree of caution is frequently present when they attempt this. It does not always wake Angitia, which they view well when relevant.
Angitia does not always meet something without concern. Although aware of their particularities, she does not want them to spend time for her if it detracts from their own interests.
What they currently do for her and others is enough in her view.
Corinne, Angitia, and others are settled between realities and worlds, being aware and adapted to given factors.
In the case of Angitia, being 'human', she has inherent capability but can be seen.
Women were turned into gorgon in myth; and could be seen; which was purposeful potentially.
Being able to look others in the eye and turn them to stone is advantageous defensively.
Angitia is a descendant of relevant figures in myth, pretending to be human as others in her ancestry did.
Her mother was highly unusual, with consideration to how few individuals are still living.
Contemporaneously, 'strange beings' coming from elsewhere still adheres to the idea of a domain being overseen by a force, if not multiple forces.
It is significant that women, being frequently lower socially, were more correlated to being witches or arcanists, despite that men could be considered powerful similarly.
When alone and isolated from others, else is turned to, not without idealism. Being acquainted with 'strange beings' means learning.
That itself might have been passed from person to person as knowledge.
Being executed for being powerful enough to defend oneself is a frequent theme historically.
Awareness is multi-sided in basis. As much as others are given consideration and effort toward support is frequent, avoiding danger was an occasional concern for Lilium.
Avoiding others is and was important in that regard. Although they are currently in a different environ, and no longer solitary, a sense of uncertainty is still present.
10 | History: Plague and Medicine
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The plague ravaged large cities and provincial towns in northern and central Italy from 1629 to 1631, killing more than 45,000 people in Venice alone and wiping out more than half the population of cities like Parma and Verona. But strikingly, some communities were spared.
In fact, the northern Italian town of Ferrara managed to prevent even a single death from the plague after the year 1576—even as neighboring communities were devastated. How did they do it? Critical in the city's success, records suggest, were border controls, sanitary laws and personal hygiene.
{Starting in 1347}, Italian cities gradually began to take proactive public health measures to isolate the sick, quarantine possible carriers and restrict travel from affected regions, says John Henderson, a professor of Italian Renaissance history at Birbeck, University of London, and author of Florence Under Siege: Surviving Plague in an Early Modern City.
Over the next three centuries, plague outbreaks were a regular occurrence in Italy’s densely populated cities, prompting increasingly coordinated and sophisticated responses. While Henderson says that the same general set of anti-plague measures were taken in cities across Italy, the town of Ferrara, population approximately 30,000, offers a fascinating success story.
A team of researchers at the University of Ferrara dug through municipal archives and historical manuscripts to uncover a Renaissance-era approach to “integrated disease management.” They credit Ferrara’s remarkable success to a combination of strict border surveillance, aggressive public sanitation and rigorous personal hygiene regimens that tapped the natural antimicrobial properties of herbs, oils and even scorpion and snake venom.
Ferrara is a picturesque walled city situated along a branch of the Po River halfway between Padua and Bologna, both badly affected by plague in 1630. A UNESCO World Heritage Site, Ferrara is distinguished for having some of the first paved roads in 1375 and a municipal sewer system since 1425.
Starting in the 15th century, Henderson says, large Italian cities like Venice and Florence stayed in constant communication with smaller towns like Ferrara to track the spread of new plague outbreaks. The information was used to set threat levels and coordinate public health responses.
In Ferrara, the highest threat level meant closing all but two of the city gates and posting permanent surveillance teams composed of wealthy noblemen, city officials, physicians and apothecaries. Anyone arriving at the city gates needed to carry identification papers called Fedi (“proofs”) to ensure they had arrived from a plague-free zone. Then they would be screened for any signs of disease. [history.com]
In 1546, the Italian physician Girolamo Fracastoro published an influential text on contagion in which he took this theory a step further. [history.com]
Under monastic medicine refers to "the 6th to 12th century medicine, which was widely practiced in the West of monks". Monastery medicine is thus part of medieval medicine and is based primarily on phytotherapy. The term, previously described with the terms "monastic medicine", "monastic medicine" and "clerical medicine", was coined because the hospitals were operated by the monasteries since the early Middle Ages. Monks and nuns had a basic knowledge of the healing effects of herbs and medicinal plants.
After the collapse of the Western Roman Empire and the uncertainties of the newly forming Christian culture in Europe, there were upheavals in culture and civilization, including the disappearance of the medical system that had existed until then, the medicine of antiquity. While ancient Greek medicine lived on in Byzantine medicine, only fragments could be saved in Latin Western Europe.
In medical history, the period from the early Middle Ages to the High Middle Ages is referred to as monastery medicine. The main phase lasted from the 8th to the middle of the 12th century. During this time, medical care in Europe was mainly in the hands of monks and nuns. In the West, medicine was considered a craft and applied theology at this time, there was no training for doctors outside of the monasteries. Diseases were considered to be sent by God, including epidemics such as the plague. Healing without God's help was considered impossible.
The monks and nuns had scientific and medicinal literature at their disposal (e.g. with the extensive work of Isidore of Seville, which is available in many monasteries), gathered experience in dealing with medicinal herbs and passed on their knowledge within the respective monasteries.
One of the first medical universities was founded in Bologna in 1111, followed by Montpellier in 1187, then Paris. The medical license was introduced in the 13th century. In the time of the Renaissance, monastery medicine (also known as Presidential Medicine or Pre-Salernitan Medicine) gradually lost primacy over lay healers. Albertus Magnus tried to combine the knowledge of monastic medicine with medicine.
Due to the Reformation, many monasteries in Northern Europe were closed, but new ones emerged during the Counter-Reformation. During this time the monastery pharmacies were built, in which medicinal herbs were mainly sold.
The healers in the monasteries collected preserved medical works by ancient authors, copied them and built on this knowledge. The most important ancient work on herbal medicine was the materia medica (medicine) by the Greek doctor Dioscurides, which comprises five volumes and describes remedies primarily of plant, but also of mineral and animal origin.
In the 11th century the monk Odo Magdunensis wrote the work Macer floridus, which became a standard work of herbal medicine in all of Central Europe and was as well known at that time as the writings of Hildegard von Bingen, whose herbal medicine received little attention in the Middle Ages. The work describes almost 80 medicinal plants and the effects attributed to them. In the High Middle Ages, a medical school was founded in Salerno, where a number of medical works were created, including Circa instans in the 12th century, which treated around 270 plants.
The Garden of Health, written by the doctor Wonnecke von Kaub in 1485, became even more important in German-speaking countries. Sources included the Macer floridus and the Circa instans. The book was reprinted several times and served again as a source for other herbal books of the 16th century, such as von Rößlin 1533, Lonitzer 1551 and Tabernaemontanus 1588. [second.wiki/wiki/klostermedizin]
Monastic medicine was not only about mending, but also surgery and other intensive practices.
Religious-based public health resulted in hospitals, later, being a precursor to those establishments.
Tudor ruling parties caused many monasteries, convents, and other establishments to be shut down. The persons who made it their vocation to support the community were forced out of their homes.
Public health decreased and a demand existed, a fact which was answered by the ruling parties that limited communal benefit. The communal system provided by the clergy was later replaced by locally instated hospitals. As many of those who were forced out were adept at healthcare, they adhered to the new system in providing to poor.
The churches, convents, and monasteries were not indefinitely shut down. Many years however passed before people were allowed back.
Ague: a feverish illness, often malaria. | Cinchona bark, sweet wormwood infusion.
Apoplex: a stroke (the rupture or clogging of a blood vessel in the brain) or paralysis resulting from a stroke. It sometimes referred to other spontaneous causes of internal bleeding such as burst aneurysms. | Surgery is necessary to remove clots.
Bloody flux, scowring, flux: dysentery, bloody diarrhea or otherwise severe diarrhea, often from diseases such as cholera. | Ipecacuanha extract.
Childbed: death during or shortly after giving birth.
Chrisomes: a death of an unbaptised infant or the death of an infant less than a month old.
Colick, stone, and strangury: severe abdominal pain, bladder or kidney stones, or a rupture in the abdomen due to appendicitis, bladder rupture, or other complications.
Consumption: tuberculosis. | Common mullein extract.
Cut of the stone: the person died during or from the surgery meant to cut out bladder or kidney stones.
Dropsie and swelling: edema, the swelling of a body part.
Falling sickness: epilepsy or seizures.
Flocks and small pox: smallpox or other diseases causing pustules over the body such as cowpox and chickenpox. | Mugwort, liquorice, rosewater salves.
French pox: syphilis.
Jaundies: jaundice, the yellowing of the skin and eyes, and often a symptom of liver failure. | Betony, chamomile, gardenia, basil infusions.
Jawfain: "jaw fallen" or lockjaw, often from tetanus infection.
King's Evil: scrofula, or a tuberculosis infection of the neck glands. The touch of a king or monarch was said to cure this disease. In medieval and Renaissance eras, many monarchs performed rituals during cold seasons in order to 'remedy' crowds who came for the events. The condition often went away itself, causing assumption that monarchs could alleviate it.
Livergrown: rickets or diseases which resulted in a swollen, enlarged liver. This included chronic alcoholism, hepatitis, or congestive heart failure. | Milk thistle, holy basil extract, ginger, garlic, licorice, ginseng.
Made away themselves: suicide.
Meagrom: a migraine or severe headache. This symptom could be deadly if it originated from things like a brain tumour or bleeding within the brain.
Murthered: murdered.
Over-laid: an infant that died after being unintentionally smothered; the parent rolled onto them while sleeping.
Starved at nurse: insufficient milk, or the child had a disease that caused them to "fail to thrive" or not gain weight and die.
Palsie: palsy, paralysis or other muscle difficulties.
Piles: hemorrhoids.
Planet or planet-struck: a very sudden severe illness or paralysis that was thought to result from the influence of a planet.
Pleurisie: a swollen, inflamed pleura, or the membranous tissue surrounding the lungs.
Purples: bruising, especially wide-spread. There were many causes for this. | Calendula, yarrow, chamomile, nettle, daisy salves.
The order was founded in 1120. Saint Norbert had made various efforts to introduce a strict form of canonical life in various communities of canons in Germany; in 1120 he was working in the now-extinct Ancient Diocese of Laon, in Picardy, northeastern France. There, in a rural place called Prémontré, he and thirteen companions established a monastery to be the cradle of a new order. As they were canons regular, they followed the Rule of St. Augustine, but with supplementary statutes that made their life one of great austerity. Common prayer and celebration of the Eucharist was to be the sustaining dynamic of the community.
In 1126, when the order received papal approbation by Pope Honorius II, there were nine houses; others were established in quick succession throughout western Europe, so that at the middle of the fourteenth century there were some 1,300 monasteries for men and 400 for women. The Norbertines played a predominant part in the conversion of the Wends and the bringing of Christianity to the territories around the Elbe and the Oder. In time, mitigations and relaxations emerged, and these gave rise to reforms and semi-independent congregations within the Order.
The Norbertines arrived in England about 1143, first at Newhouse in Lincoln, England; before the dissolution under Henry VIII there were 35 houses. Soon after their arrival in England, they founded Dryburgh Abbey in the Borders area of Scotland, which was followed by other communities at Whithorn Priory, Dercongal Abbey and Tongland Abbey all in the Borders area, as well as Fearn Abbey in the northern part of the nation. Like most orders they were almost completely devastated by the successive onslaughts of the Reformation, French Revolution, and Napoleon, but then experienced a revival in the 19th century.
The Order has several abbeys of women who, though technically called canonesses, follow the life of an enclosed religious order and are therefore more commonly termed Norbertine nuns. Like the Norbertine communities for men, those for women are autonomous. Unusually, within the religious communities of the Catholic Church, the Norbertine Order has always seen the spiritual life of the canonesses as being on an equal footing with that of its priests and lay brothers. In the Middle Ages, the Premonstratensians even had a few double monasteries, where men and women lived in cloisters located next to each other as part of the same abbey, the communities demonstrating their unity by sharing the church building. Today, it is common for a foundation of canonesses to have links not only with other canonesses, but also with a community of canons.
Since Norbertine abbeys (and most priories) are autonomous, practices and apostolates are different, depending on the needs of the local Church. Some houses are contemplative in character whilst others are highly active in pastoral ministry. However, each is guided by the Rule of Saint Augustine and the Constitutions established by the General Chapter, which is held every 6 years.
The general Chapter includes representatives from both male and female communities. The head of the Order, termed Abbot General, resides in Rome, and he is assisted in his duties by the Definitors (High Council) as well as commissions established for various aspects of the Order's life such as liturgy and inter-abbey communications. [Wikipedia]
The choice of the Norbertine religious habit caused some lively disputes in its 12th-century day. Monks then wore unbleached wool dyed black. Canons regular—members of ministry-oriented rather than cloistered orders—wore fine white linen. St. Norbert himself wore a tunic, belt and cape of undyed wool, a poor man’s garment made from the cheapest material available in his native Germany, where flocks of sheep were numerous.
This unorthodox combination of a traditionally monastic fabric with a traditionally clerical color spawned great controversy and set the Norbertines apart. While no longer controversial, the Norbertine habit still does distinguish clearly members of this ancient order. [norbertines.org]
Attire is technically 'feathers', which can be interpreted to explain why hercinia and caladrius were described as 'white-plumed' in medieval and later texts. The linen is white by default, at least going by interpretation. Texts might have focused on cloth shade, given the importance to that historically.
Historically, linen was a frequent cloth across cultures and classes as it was easy to obtain in many localities.
Linen offsets moisture, including that from sweat and wounds, the fibers allowing the fabric to dry quickly by exposing chemicals to the air.
This adds to its antibacterial qualities, bacteria having less means to thrive. Although it can hold dye well as a fabric, that aspect is generally irrelevant.
As time passes, fact gradually dissipates; the past consists of more than the present. Many people and works were lost during earlier eras in terms of knowledge, time and events causing much. Not only people were lost, but the cognition they held that could have proven advantageous.
The excess loss generated more 'caladrius' or 'hercinia', whereas human history has been about death and loss for millenia, and there have been individuals for most of that time.
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.
Nothing quite happens without impact. Atrocities tend to have the worst outcomes, and effects linger long after things are resolved. Worse is offset through vicinity.
Around two decades passed before inherent direction changed through a different encounter. The time would not have been summer; or the humidity would have been too severe for efforts to lead that traveller; meaning spring or fall had relevance.
Walking, using horses, or carts were the limits of options for travel within the 16th century. Regardless of choice, the journey was slow. 20 to 30 miles could be crossed by walking. By horse, 30 to 40 miles could be crossed. By cart of carriage, it was much less due to the conditions of the roads. In or near cities, roads were maintained. Outside of them, the systems of roads were very poor. Years of feudalism had left no single system of authority to maintain paths. Local warfare further caused small communities to leave roads in disrepair to avoid attack by forces. Narrow roads that became mud from rain, or degraded paths were default to this extent.
If managing to travel well despite this, there were other risks that could be ruinous. River fords were frequently an obstacle: travellers had to turn away or find a new path if no bridges existed. Bridges could be unsafe, which meant travellers risked fording rivers instead. Regarding other terrain, the mountains were dangerous to cross through. Storms could occur in any season, killing multiple persons caught in those occurrences.
Disease also had relevance. Travellers across Europe in the 17th century attempted to avoid plague-infested areas. Inn-keepers and city authorities made an effort to keep infected persons out. Often, travellers were required to obtain documented proof of health before they could enter the city. If guaranteeing health was impossible, quarantining for forty days was mandatory. [historythroughfiction.com/blog/travel]
The tree has medicinal and other contexts that were well-recognised historically. The leaves and flowers were used for food and in decoctions as a means to promote blood circulation, treat heart failure, and alleviate kidney problems. [treesforlife.org.uk]
A sense of consciousness and coherency gained on itself during a rapid transition into existence. Confusion and scrutiny occurred shortly after: the surroundings given more thought as awareness drifted beyond given fact.
The tree, flowering, was one of the first few things recognised, both as scenery and as general context. Others existed, scattered nearby. It was a nondescript part of a forest or grove.
Familiarity and unfamiliarity interspacing was one basis for uncertainty. While recognised, everything was otherwise unknown. They did not remain there long, being uncertain of the surroundings and possible risk.
Not everything is ideal or opportune. That was realised shortly, even with caution taken in moving forward. There was a neutral wariness at first, but that gained more depth as time passed. Experience brings sturdiness and caution.
They did not know where they were, and that was reason enough, at first, to be careful.
Appearance was 'automatic', but in the sense that inherent basis and understanding caused self-definition. Everything known was what the self consisted of and fact resulted.
They know that others might perceive them as 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.
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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.
Vocal range inherently alternated between a 'masculine' and 'feminine' voice.
Although it could not be verified, those would correlate to persons long since gone.
Outer influences and interactions earlier drew them more toward a 'masculine' perspective and by extent vocal tone.
Due to a considerable amount happening that was painful, and much being left behind as things continued to change in an alienating manner, there was an unconscious choice to move away from that perspective as the years passed adrift, which is why they currently sound 'female'.
Along with other liturgical responsibilities, male and female choirs were historically a frequent part of ecclesiastic living.
Their voice falls somewhere around a tenor or soprano where descants are concerned.
The female choirs often sang behind the walls of their cloisters, which, alike to the male choirs, attracted attention through the evident proficiency to their song. This was bolstered by an expanding trend of polyphony chant, as opposed to Gregorian. Despite being shut off from the outside world in essence, the cloisters within Italy (during the 1500s) were renowned for the music heard from behind the dividing walls. [press.uchicago.edu]
The word "soprano" comes from the Italian word sopra (above, over, on top of) as the soprano is the highest pitch human voice, often given to the leading female roles in operas. "Soprano" refers mainly to women, but it can also be applied to men; "sopranist" is the term for a male countertenor able to sing in the soprano vocal range.
The term "soprano" is also based on the Latin word superius which, like soprano, referred to the highest pitch vocal range of all human voice types. The word superius was especially used in choral and other multi-part vocal music between the 13th and 16th centuries. [Wikipedia]
The name "tenor" derives from the Latin word tenere, which means "to hold". As Fallows, Jander, Forbes, Steane, Harris and Waldman note in the "Tenor" article at Grove Music Online:
In polyphony between about 1250 and 1500, the [tenor was the] structurally fundamental (or 'holding') voice, vocal or instrumental; by the 15th century it came to signify the male voice that sang such parts.
All other voices were normally calculated in relation to the tenor, which often proceeded in longer note values and carried a borrowed Cantus firmus melody. Until the late 16th-century introduction of the contratenor singers, the tenor was usually the highest voice, assuming the role of providing a foundation. It was also in the 18th century that "tenor" came to signify the male voice that sang such parts. Thus, for earlier repertoire, a line marked 'tenor' indicated the part's role, and not the required voice type; indeed, even as late as the eighteenth century, partbooks labelled 'tenor' might contain parts for a range of voice types. [Wikipedia]
They are not a forefront individual. May decline the notion to try vocal displays.
Did not take part in stornello (a form of poetry that originated in Tuscany that can be paralleled to a rap battle, in which contestants insulted each other until failing or losing the crowd's interest) when visiting taverns or osterie. Although often more crowded than other locations, that did allow for ease in being overlooked. May have pretended to be drunk on occasion despite this, by relevant necessity.
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Regulates context, notion; tone; else: ambient metaphysical influence.
Factors aggregate eventually and dormancy is subjective. Individuals indirectly lessen the chance for contexts to fester or accrue.
Nothing 'established' is affected by this, only stray things. This is a passive effect; and would not be apparent except for relative capability where relative awareness is concerned. Nothing is lost.
In terms of individualism, individual basis would not be recalled beyond general knowledge. Self-preservation exists on an inherent level, which includes further ambience.
Inherently knew enough to understand their surroundings, and to be aware of self-preservation.
Knew how to speak comprehensively as well. While odd, this echoes how ravens were believed to be coherent, and 'drifting souls' left behind after given deaths.
Usually phenomena is just dormant thought; notion; else in the air. Yet realistically, depending on surrounding events there may have been uncommon 'occurrences' where this dormancy turned around. Human and other influences tend to collect over time; while 'eerie' in itself. This can become concentrated, more often during worse time frames.
Harshness tends to cause a want for 'else', which is not always ideal: worse tending to bring worse. Occurred from 'loss' and reflected that in terms of being 'immaterial'; shades of life, loss, and continuation.
Pain and sorrow are emotions that stem from wanting for something; usually a return to normalcy, or for something to come back.
While not exactly the same as what was lost, they still in a sense are a result of that loss.
Their basis being 'absence', lacks relative depth and drive. Yet consciousness still is present through the fact of groundwork.
Lilium still consists of memory; tone; else: which grounds them and causes depth.
They lacked understanding beyond general erudition at first but were cognisant enough for caution, beyond rationality and regard.
'Continuation despite the fact of adversity' is relevant thematically, although an overcurrent to their narrative rather than anything overt.
void(e n.(1) [1398-1500]
1 - (c) abstinence from food, hunger.
2 - (a) The absence of a desire; (b) in ~, in vain.
3 - An avoidance or a prevention of sickness;— ?error for avoiding ger.
[quod.lib.umich.edu]
A prevention of worse occurrences, aside from a warning system, can relate to caladrius in function.
The world is a 'closed circle', and while human populaces are consolidations of activity, there is consciousness and activity everywhere. That also has relevance.
The mass amount of activity fills the air and often is detrimental.
Human populations are limited in spacing and often very concentrated further, which can be problematic itself.
The outer limits; or wilds, which in European and other history was the Hercynian Forest typically; are where people often went in mythological stories to find solutions beyond what they understood or knew, despite the risks involved.
It would not have been unlikely that individuals were aware of nearby activity by persons. Departure or attempted interaction would have realistically resulted.
Encounters can relate to reports of 'hercinia' lighting up the path or of 'ravens' speaking with coherence. Whether neutral or supportive by decision, reports of such cases were carried beyond the forests.
Being distant from other individuals reflects in multiple regards on actual corax behaviour and other assumed elements.
Divides are relevant in multiple senses. Individuals cannot become ill or spread disease.
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.
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.
Reserve as a habit gained on itself over time through various factors. Unless there was reason to warn others of something or someone, uncertainty and related lack of basis for concern can mean that they remain 'silent' about contexts. 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.
May be more adept at a 'search and recovery' context in terms of forewarning: while unlikely unless someone was lost.
May stand as owl-like in flight: silent. Their solidity is not material. If not for generated clothing when more overt, may be indiscernible audibly.
When smaller-scale, distance can be crossed more easily through flight. In conjunction, 'airs' are picked up and annulled. They do not realise this; while still correlative in benefit.
Individuals often appear on the periphery of worse occurrences.
Individuals serve as 'warnings' for events and can be seen as 'harbingers' from an external view. This does not differ from ravens being perceived as omens historically.
Individuals may have acted as sentinels along towns in prior time frames, knowing if something strange came along. If something is biological or 'flesh', that would be apparent usually. Hostility is averted from, but they would not be against defending themselves.
Knives were not often used, but were relevant as inventory.
In forests, obscurity makes it more difficult for most individuals to tell if something is lurking, which correlates to telling others to hurry or leave.
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Romance stories were gory originally. Narratives involved venturing beyond what was known to gain more insight, or kill things that were a problem.
It was a romanticisation of adventure for varied purposes. This ties into the need to kill things that are hazardous to keep death count low, and further relates to ravens warning of things, as those persons were out of their element.
Ravens historically were believed to be coherent, and might 'trick' people on forest paths. Warnings often are misinterpreted.
'Forests are dangerous for wayward travellers' was relevant historically at least, even without things lurking.
With the depletion of hazardous factors, only 'hercinia' were left overall, leading to more encounters by travellers of 'monks and hermits'. As time progressed however, becoming more withdrawn grew as a behaviour individually: those who remained learning through difference.
In romance stories and folklore, whole islands appeared in and disappeared out of existence, aside from other things that should not have come into being. Monsters, paths, etc.
It was much more chaotic before things started to settle.
Having occurred later after factors were abating, as a lot of metaphysical contexts built up over the years before the medieval era, attesting to 'evil spirits' being a norm until then in belief, nothing relevant would have been crossed paths with.
Over some centuries that excess abated, individuals gradually caused equilibrium. Many 'strange things' were slain by people, which factored into relevancies.
Individuals collecting around the body of a slain factor breaks it down faster. What is not supposed to be there is removed from the surroundings. Carrion birds.
With occurrences minimal, as opposed to more ancient durations, it is unlikely that a related scene would be seen modernly.
'Removing and recycling dead factors' is an inherent element, although individual behaviour extends beyond that: which is a general truth for most consciousnesses.
Taoism coincides with China's history, during or before the years 800 to 300 BCE, the time frame that Laozi reputedly wrote the books off which it was based.
In ancient Taoist belief, evil spirits could form in the stomach or gut and eat through a person from the inside out. Chinese persons avoided eating grain and meat for that reason, out of fear that could happen.
It does not seem like this would be adhered to without a known basis.
With how interconnected the world is, it is not unrealistic.
Birds exist nearly everywhere and cross boundaries. Other elements can similarly exist ambiently. The 'air' does not change by far between one place and another.
Although not seeking out and killing factors typically, individuals travelling or remaining around an area lessen the probability of hazards manifesting.
Caladrius essentially function as airborne purifiers.
Past knowledge and recollection is stored and saved through preservation of the self. Further influence (metaphysics) is regulated and cleared passively through presence and travel.
The world is a 'closed circle'. Through the ambient backlog of events and activity over time through history, factors essentially resulted, which further involved sorts that occur on the 'periphery' of worse, essentially stalling more accruement. As opposed to more visceral contexts, factors such as Lilium occur and regulate the atmosphere; in short.
This can be seen as a spontaneous result of existing and living, in-world: factors aggregate and manifest. Those that are harmful in more contemporary time frames occur less, by extent of offset, than what was prevalent in ancient and medieval time frames. Earlier phenomena prompted belief in 'evil spirits', which were often featured in romance stories and related folklore.
Being immaterial and empty, except for memory and cognition, there was/is no basis for pain outside of mental contexts. They experienced that later, gradually, but did not encounter anything that could be considered visceral in terms of living and suffering.
Individuals fulfill a niche role and necessity ambiently. A considerable amount happens actively that does not quite go away. Various sensations, tones, and other factors are visceral and similarly would be material, being connected to the body and relevant processes.
Most, or all, relevant individuals are too self-interested to attempt murder. Pacifism can be considered relevant, despite capability not missing.
Sensations are foreign, which makes avoiding conflict and interaction more ideal on an individual basis.
Most can be considered more background figures than obtrusive. Traces are not quite left behind unless actively interacting with other individuals.
Capability to feel pain and physiological depth indirectly and from a distance means that direct contact is often uncomfortable due to registering 'too much' by extent or in particular causing pain.
This is ironic with the fact that, if badly injured, being in vicinity to a living organism would accelerate the recovery period.
This is unrealised by the individual in question. With constant arthropods, insects, birds, reptiles, and other wildlife present around the forests and fields inhabited, there is a consistent ambience that coincides with awareness of related activity.
With capability to register pain and activity from a relative distance, it may generally be apparent through awareness alongside knowledge of physiology how the most harm or mend could occur. Awareness of activity is unconscious typically, although the physiological depth of surrounding organisms is regardless often evident.
This is aside from empathy being relevant. Situational realism and empathy make the decision to cause injury very unlikely.
As matter and 'matter' disperses through decomposition, states of dormancy and activity exist variously. Relevant factors are ambiently picked up and annulled, repurposed briefly to cloth and other material by individuals. Dormancy is maintained longer than it might otherwise.
In various senses they could be called 'void', not only in terms of being 'unoccupied space'. The atmosphere is cleared and regulated. Factors from life and living kept from aggregating into worse.
Caladrius can be paralleled to 'white blood cells', ambiently removing the chance of hazardous factors.
Individuals consistently accrue ambient factors, regulating the 'air' by extent. This is an unconscious or involuntary determinant, which is beneficial on multiple sides.
If in a location where nothing exists ambiently, would not be as durable regarding injury (which is not a good path to take narratively by far).
There is a consistent voidance; a (re)cycle essentially.
Their cloth (which is converted from solid and immaterial feathers) is material but does not remain long, being comprised of ambient factors.
Their entire frame removes factors. A digestive system and other organs are not functionally necessary.
Structure coincided into what it is in functionality. Factors built into a consequence.
Nothing happens without purpose on some level, direct or indirect. Considering basis, their own base components shaped into what resulted because of inherent factors. There was no error beyond the cause.
'White blood cell' does correspond and compare. Parallels exist but correlations are not exact.
Cellular aspects were unknown in the Renaissance. It is not necessary for something to be remembered for it to exist or have happened.
More concisely, down to bone marrow and other aspects, echoes of activity correlate thematically.
It is missing from their structure, but a semblance is relevant by extent of form.
Cells work; and leave behind fact. Those do not have to be known inherently.
White blood cells, also called leukocytes or leucocytes, are cells of the immune system that are involved in protecting the body against both infectious disease and foreign invaders. White blood cells include three main subtypes; granulocytes, lymphocytes and monocytes.
All white blood cells are produced and derived from multipotent cells in the bone marrow known as hematopoietic stem cells. Leukocytes are found throughout the body, including the blood and lymphatic system. All white blood cells have nuclei, which distinguishes them from the other blood cells, the anucleated red blood cells (RBCs) and platelets. The different white blood cells are usually classified by cell lineage (myeloid cells or lymphoid cells). White blood cells are part of the body's immune system. They help the body fight infection and other diseases. Types of white blood cells are granulocytes (neutrophils, eosinophils, and basophils), and agranulocytes (monocytes, and lymphocytes (T cells and B cells)). Myeloid cells (myelocytes) include neutrophils, eosinophils, mast cells, basophils, and monocytes. Monocytes are further subdivided into dendritic cells and macrophages. Monocytes, macrophages, and neutrophils are phagocytic. Lymphoid cells (lymphocytes) include T cells (subdivided into helper T cells, memory T cells, cytotoxic T cells), B cells (subdivided into plasma cells and memory B cells), and natural killer cells. Historically, white blood cells were classified by their physical characteristics (granulocytes and agranulocytes), but this classification system is less frequently used now. Produced in the bone marrow, white blood cells defend the body against infections and disease. An excess of white blood cells is usually due to infection or inflammation. Less commonly, a high white blood cell count could indicate certain blood cancers or bone marrow disorders.
The number of leukocytes in the blood is often an indicator of disease, and thus the white blood cell count is an important subset of the complete blood count. The normal white cell count is usually between 4 × 109/L and 1.1 × 1010/L. In the US, this is usually expressed as 4,000 to 11,000 white blood cells per microliter of blood. White blood cells make up approximately 1% of the total blood volume in a healthy adult, making them substantially less numerous than the red blood cells at 40% to 45%. However, this 1% of the blood makes a large difference to health, because immunity depends on it. An increase in the number of leukocytes over the upper limits is called leukocytosis. It is normal when it is part of healthy immune responses, which happen frequently. It is occasionally abnormal, when it is neoplastic or autoimmune in origin. A decrease below the lower limit is called leukopenia. This indicates a weakened immune system.
The name "white blood cell" derives from the physical appearance of a blood sample after centrifugation. White cells are found in the buffy coat, a thin, typically white layer of nucleated cells between the sedimented red blood cells and the blood plasma. The scientific term leukocyte directly reflects its description. It is derived from the Greek roots leuk- meaning "white" and cyt- meaning "cell". The buffy coat may sometimes be green if there are large amounts of neutrophils in the sample, due to the heme-containing enzyme myeloperoxidase that they produce.
All white blood cells are nucleated, which distinguishes them from the anucleated red blood cells and platelets. Types of leukocytes can be classified in standard ways. Two pairs of broadest categories classify them either by structure (granulocytes or agranulocytes) or by cell lineage (myeloid cells or lymphoid cells). These broadest categories can be further divided into the five main types: neutrophils, eosinophils, basophils, lymphocytes, and monocytes. These types are distinguished by their physical and functional characteristics. Monocytes and neutrophils are phagocytic. Further subtypes can be classified.
Granulocytes are distinguished from agranulocytes by their nucleus shape (lobed versus round, that is, polymorphonuclear versus mononuclear) and by their cytoplasm granules (present or absent, or more precisely, visible on light microscopy or not thus visible). The other dichotomy is by lineage: Myeloid cells (neutrophils, monocytes, eosinophils and basophils) are distinguished from lymphoid cells (lymphocytes) by hematopoietic lineage (cellular differentiation lineage). Lymphocytes can be further classified as T cells, B cells, and natural killer cells.
Neutrophils are the most abundant white blood cell, constituting 60-70% of the circulating leukocytes. They defend against bacterial or fungal infection. They are usually first responders to microbial infection; their activity and death in large numbers form pus. They are commonly referred to as polymorphonuclear (PMN) leukocytes, although, in the technical sense, PMN refers to all granulocytes. They have a multi-lobed nucleus, which consists of three to five lobes connected by slender strands. This gives the neutrophils the appearance of having multiple nuclei, hence the name polymorphonuclear leukocyte. The cytoplasm may look transparent because of fine granules that are pale lilac when stained. Neutrophils are active in phagocytosing bacteria and are present in large amount in the pus of wounds. These cells are not able to renew their lysosomes (used in digesting microbes) and die after having phagocytosed a few pathogens. Neutrophils are the most common cell type seen in the early stages of acute inflammation. The average lifespan of inactivated human neutrophils in the circulation has been reported by different approaches to be between 5 and 135 hours. [Wikipedia]
Neutrophils are clear in color. These cells change shape to fight infection. [my.clevelandclinic.org]
Neutrophils are the first responders of the immune system. These work collectively, and signal other parts of the immune system to hunt and kill pathogenic forces. Neutrophils travel throughout most of the system, acting as a warning system and defence through circulation.
Individuals act with consciousness and thus have awareness of the surroundings, decisions, etc. Preservation is relevant rather than dying after perceived threats are lustrated (deterioration would not make sense and be counterintuitive to narrative and related themes; specifically, it would be detrimental and complicative if cessation occurred often. Balance was necessary archaically).
Although unaware of processes innate to structure, ignorance has benefit on an individual and external level. Hints of significance exist through awareness, but otherwise that is inconspicuous. Unraveling factuality would be gradual and difficult to accomplish if actually trying to figure out meaning.
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Inspired by the ravens at the Tower of London, and further a plaque read there. Several years passed and I built on their character, interpreting legends and folklore to a general lore.
If the ravens present there ever left, the Tower would fall. As a heavily fortified location historically, it could be said that everything else would have fallen.
The ravens at that historical site are not related to this narrative, although practices of keeping ravens parallel understanding of defence.
Rookeries were a frequent element correlated to landowning agricultural families. The open expanses of land that surrounded buildings attracted colonies of various species.
Viewed as good omens, it was not permitted to harm relevant avians who went freely around villas and other locations.
The abandonment of a location often signaled worse premonitions, a belief which correlates to records dating back to the 1600s or prior.
Individuals are recycling worse things that result from existence, keeping factors dormant.
It could be said that is a relatively universal element as activity is often uniform across locations.
Ecclesiastic persons took on sins and hardships, which might correlate in a relative sense. Individuals absorb and absolve complication.
Awareness of surrounding organisms can be viewed as subjectively intrusive. What could be done with information is varied.
Relevant quandaries became apparent early on. They often do not acknowledge or speak to someone if that person is nearby.
On the streets; during their time spent socially; other individuals were often apparent regardless of visual acuity. This made avoiding individuals easier, which was occasionally advantageous.
Italian culture places much importance on an individual’s reputation or honour. It is perceived to reflect their family and upbringing, and is essentially a way of opening up opportunities. In Italy, a person’s honour is defined by the impression they leave on others – their 'la bella figura' (which literally means 'good image'). La bella figura describes the art of making a good impression. It not only refers to a person’s physical appearance, but the aura they project in the way they hold themselves. It should be reflected in everything they do, from what they say to how they act.
The cultural emphasis on making a good impression may be seen as superficial, but that’s not necessarily the case. For example, in the lower class, it often relates to maintaining one’s grace and dignity despite modest circumstances. Furthermore, considering a good reputation involves social approval, the ability to accommodate different points of view and appease people with diverse interests is thought to be one of the biggest virtues. Someone with la bella figura is thought to have confidence, style, an elegant demeanour and engaging social skills. In this way, la bella figura has almost become an expression of the Italian character. [culturalatlas.sbs.com.au]
They are often overlooked in current time frames by most unaware of relevancies and by those who are cognisant. Being given a considerable amount of attention typically falls to unusual situations, and most aware only give Lilium and other individuals minimal attention outside of conversation.
’Witches' and 'magick-users', or those who are defined by the modern term 'arcanists' typically both adhere to and defy traditional values regarding impressions. Being viewed as odd, they are given more and less attention than they would if dressing 'normally' at times, cosplay and subjectively unusual wear are occasionally relevant. Repelling people is a focus typically, in some cases, as otherwise interacting with certain individuals would be more difficult to accomplish. It can be considered a 'gimmick', but with specific purposes. Those who are interested or do not care typically are communicative, and either are neutral or friendly.
Moving past aversions can be a sign of familiarity, if not based on other motivations.
Being close to someone physically is a certain means to discern welfare. Allowing others to be near similarly shows regard.
That typically only has relevance when acting in support, but in various situations they have probably let others cross boundaries.
"...I keep space from others when I can. ... That may appear odd, but it is habitual."
While it may be misleading in a few senses, if not prompt inquiry, there are a couple reasons for that direction. A sense of self-security can be maintained.
Reserve might be perceived oddly by local persons. Even with respect being a norm, tradition would not be entirely disregarded. Italian culture is physical concerning greeting and interaction: embraces are not infrequent between friends or acquaintances.
They try not to be 'harsh' by moving off if neared and usually make boundaries apparent when meeting new persons.
Renaissance greetings were mainly dependent on class distinction and gender. A bow, curtsy, or genuflect was be one option as a greeting, aside from the symbolic address on the cheek. Kissing the hand of a maiden or royal, or the ring of a pope or king was frequent as a greeting. Greetings could limited to nods, or could be elaborate displays. Raised palms were common for travellers meeting on a road or highway. It was a symbol of peace and indicative of a lack of malice. The open palm originated as a show that the person was unarmed.
Hand shaking was uncommon as a greeting. It was however prevalent as a sign of a deal or a contract. Persons entering a contract would literally "shake on it." Although kissing a cheek or hand was common, there were customs for the touching of hand to hand. The custom of shaking hands was considered unsanitary, and at times averted from due to social norms.
Gloves were a frequent requisite: these were an indicator of chastity and a means of cleanliness. Having those become soiled would not be seen too well individually. []
The social classes of Italy became less distinct with the progression of the Renaissance. Humanist ideas led to increased rights for individuals. The class system however remained in place in Florence and throughout most of Europe centuries after the Renaissance. [mrdowling.com/704-social.html]
In European history, the middle class was crucial in the change of society. The rulers financed the middle class, to conflict with feudal lords who complicated sovereign authority. Charters were granted to middle class members to trade abroad, and to oversee the administration of cities.
The middle class or bourgeois, as it grew in affluence, became prominent in the cities and succeeded in changing the prevalent feudal culture. A new social and cultural backdrop became established. Time and work became important values for the middle class. Time was considered integral and work was regulated by the availability of time.
No work was considered degrading. Those who worked earned societal respect. The middle class promoted education. A trained professional class emerged: vocations included bankers, accountants, doctors, lawyers, artists and scholars. Cities became central to trade, commerce and educational activities. The German saying, 'Stadtluft macht frei' or 'urban air makes you free' defined the significance of this new culture.
The middle class was central in making Renaissance successful, whereas the aristocracy lost influence nad left the cities. The city of Florence was ruled by the rising merchant class and the influential Medici family of Florence. The Borgia family of Rome funded art, architecture and literature. Architects, sculptors, and artists enhanced the cities with new buildings, statues and the decoration of churches and palaces. [dawn.com]
In relative realism, battlefields might correlate to appearances, being places of extremism. This further correlates to association with bloodshed and loss historically tied to ravens. In being aware of frequent or nearby conflict, individuals may have made an effort in the aftermath.
Aiming for those with the most ailments means that futility can potentially correlate to blame for relevant deaths, which could correlate to themes often relevant to bloodshed. Trying to stop someone from dying might not always work.
If soldiers saw figures going around, it is likely that eventually connections would be perceived. Uncertain or unknown individuals would likely be met with misgiving, if not hostility. Being attacked would not be unlikely.
Ravens were often noted around battlefields and associated with conflict historically. This is not only significant due to passing awareness of bloodshed. Individuals realistically might have attempted to keep survivors alive, being aware of persons amid the corpses.
Being on 'no side', it would be realistic for an individual to help someone still existent after that.
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.
Fear would be realistic. An unknown person helping him recover would cause tension and a rapid heart rate, leading to more blood loss.
Conversation would be more ideal to lessen bleeding: concern a reflex in speaking. It would be an attempted distraction.
Invariably, there might have been questions as to who or what an individual is, if that individual is not assumed to be wearing a mask (if after 1619 CE). This would have resulted in silence, if not in a dismissive or ambiguous response. Individuals being deaf would not mean silence would be by default purposeful.
In realism, it might fall toward assumption a soldier is speaking to a human.
With inherent ambiguity in gender, it would be difficult to tell 'what' an individual was, and for a soldier to act on bias by extent.
A lot happens in fields of conflict. The values behind battle realistically would not be individually understood: which would leave ambiguity on both sides after departing.
With how frequent herbs are anywhere, individuals could have utilised related species to relative benefit.
In earlier time frames, foraging was at times necessary. Gardens and crops were not always something that could be relied on. Individuals may have led others to resources, if not speaking of related matters from a relative distance.
This is excluding use of cloth-based gauze (which later dissipated, the material from their clothing) for persons who might have been badly wounded and potentially died. Not many accounts would have been taken seriously, more with attributed delirium prior to a report.
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Hercinia and caladrius were guides and healers on a mythological basis; the latter often an aide, and the former remaining remote despite guiding lost travellers. Terms vary but basis does not.
The name caladrius is a debased form of the Greek χαραδριός, which all commentators agree is derived etymologically from χαράδρα, a mountain stream or torrent, which when swollen cuts its way through the mountain side, forming a cleft or ravine, hence the cleft itself; and from it χαραδριός, a bird dwelling in such clefts or ravines. The most important descriptions are those given by Aristotle (384 322 B.C.) in his History of Animals, book viii, 3, 14, and book ix, 11, 2, in the first of which it is distinctly associated with sea-birds, and in the second its colour is referred to. The reference in book viii runs: “The white gull also, and the petrel, the aethyia, and the charadrius.” And in book ix: “And some (birds) make their dwellings round mountain torrents, and some in cliffs and holes in the rocks, for example the charadrius (i.e. the mountain torrent bird). Now the charadrius is inconspicuous both in colour and note; it comes out in the night and hides itself by day.” [bestiary.ca/etexts/druce-caladrius-and-its-legend.pdf]
“For the charadrius is wont to lie hid in holes by day and to come out at night; and when they are sold they lie hid, and are concealed by the vendors.” [bestiary.ca/etexts/druce-caladrius-and-its-legend.pdf]
Vendors covered the birds' cages with cloth to keep people from being diagnosed for free. Other reasons may have existed however. Individuals are inherently quiet, and conversation is less likely when vision is obscured.
It is not likely that persons often managed to ensnare caladrius. The texts that mention vendors are from ancient Greece. In more ancient time frames, what was 'unnatural' would have been more widely accepted, which correlates.
"White plumage" equates to white cloth. This is converted from feathers which are immaterial, until becoming linen.
There were writings that stated 'caladrius were pure white because they were pure'. I subverted that hopefully ideally: only the plumage is mentioned. Appearance is not a definer for morality.
The 'white plumage' characteristic of caladrius and hercinia equates to 'white cloth', the hue of clothing historically important on a social, political, and cultural basis in order to define role and class.
It is realistic that descriptions would include that element. Other descriptions also correspond, including subtexted intelligence and occasional luminance.
When not appearing similar to a 'common raven', an ecclesiastic habit has relevance. This cloth is generated from their feathers, which lengthen and convert into linen, when gaining in scale.
Superficially, there can be a perceived resemblance to a plague physician. The lack of a wide brimmed hat is however telling within a 1600s context. Physicians wore hats to display that they were formally educated and certified. A lack of one would be questionable.
The garment typically present is almost identical to a 1500s-1600s Norbertine priest and nun uniform.
As 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.
That may have partly helped with nondescription, although caladrius have realistically existed for millenia, and have 'echoed' traditional garments worn by many people. Hooded cowls were realistically replaced by scarves, cloaks, and other wear depending on region or time frame.
Cultural advancements and differences in social structures realistically would have contributed to external appearance, aside from what is understood by individual caladrius. Even if archaic, capability and erudition can be useful compounded.
They canonically speak in an alternating male and female voice, initially at least.
It would be very odd to hear a female voice from a figure contextually, for a 1600s person. More probably with a sudden shift in vocal pitch. Depending on noun forms and constancy of discussion, there might have been an unconscious impression where one voice superseded 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 – typically alone – was generally viewed as 'female'.
That appeared frequent in stories: men travelling through forest or field would view individuals as 'lesser' and not ignore the evident feminine direction; either due to ambiguity or other factors.
Subjugation can be mental as well as physical. Any resource would be 'valuable' out in the wilds, and taking advantage is not unlikely as a decision. Seizing or harming an individual to essentially abduct them is bad. The latter is particularly violent, but it is realistic that people were like that.
Ripping an individual away from what is known and familiar; etc; would mean being restricted and manipulated into a situation that is damaging.
It is a forced relationship in essence.
Work by Bafuncius on Wikimedia Commons | Creative Commons License
The distribution of 'bird-maiden' stories. [Wikipedia]
Feathers convert into cloth, reflecting on the swan maiden and crane wife folklore.
The 'swan maiden'; etc; always tries to leave and eventually manages to escape what is depicted as something reluctant.
As the cloth eventually disintegrates, it would be assumed by captor(s) that the individual had escaped with the 'robe'.
Some reasoning would have caused that decision instead, opportunely. Even if losing recollection; etc; and remaining (which is realistic, considering what abuse and manipulation can do), there is an eventual departure in those stories.
The crane wife tale did not end well. Although she did not die, she was very weak due to expending herself in attempting to repay the hunter, who she married to support variously, for preserving her life through weavings, when money became scarce.
It could be seen as odd for a man and woman not related to live together continuously in historical context and values, which adds possible context as to why the crane in the folktale decided to remain and go through processes. Non-platonic concepts are irrelevant to Lilium’s narrative, amicable and familial connections existing instead for various reasons.
Although it would take a while to thread feathers into spools (which coincides with the fact that feathers return when taller if maintaining a consistent appearance for a longer duration; days at least; and removing what came back would be possible) one pound (0.45 kg) is not much in regard to the weight of an individual. Multiple kimono might have resulted from gradually pulling feathers and weaving them into other articles.
That still 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.
The same could realistically happen for linen and other fabric. Threads could be relevant as opposed to complete articles typically present. It might have been an assumption that turned out to be right by the crane.
Being (mostly or entirely) objectively nude (due to needing to extract feathers) – that might have been why she told the farmer to stay away from the room. Weaving and taking short breaks would have been frequent.
Until the crane expended herself that nearly dying occurred, there was realistically a huge amount of effort and focus put into weaving. Remaining coherent would not be not entirely plausible due to that expense. A lot of feathers were used in order to make quality cloth to sew into kimono. Multiple kimono were mentioned, which would require time to weave as well.
As there does not seem to be a time frame mentioned between the peasant’s discovery and the crane leaving either, an attempt to recover may have occurred that coincided with arguments before departure.
As no complete text remains of the original story (which originated in the 14th or 15th century), interpretation can vary. There are many variations of the story itself and not all are specifically cranes. Trying to utilise something that was (potentially later) talking to him and/or that was not evidently normal would be a bad idea. Fear would likely be relevant, but he did what he could to manage.
Gods and spirits were common in archaic belief, in Japan and elsewhere. They could be beneficial or harmful. Rationalising something despite fear would happen eventually.
Not being killed immediately and as time passed would mean perceived lack of ill intent.
Cranes are associated with the afterlife in Japanese mythology. There is a subtextual layer to this.
Within the original text of the 'Crane Wife', which is now long gone, a peasant farmer comes across a crane in a forest where he is gathering wood. Due to eating it being illegal, as he is not a noble, and not wanting to let it die out of sympathy, he takes it back to his home, removes the arrow from it, and sets it free.
Narratively, when the man discovers the person he encountered (the crane later shows up at his door as a 'human', having decided to help him) is evidently not human (he breaks his promise not to enter the room while she is working out of concern and fear, knowing that the weavings are killing her), she flies away and never returns, as that revelation cannot be undone.
This seems to suggest he might have been blind or had not cared that the individual was inhuman. Obscuring his lack of bias would be 'better' socially than not. Being noted as 'married' would have been ideal by extent of social norms, capability possible through that means.
There is a conversation noted in-narrative where he argues against what the individual is doing (self-harm), but this is not adhered to by the apparent crane, who argues back. Without means to find a solution (money important for the peasant, which was understood), it leaves, being unable to aid him.
Constancy goes beyond repayment realistically; the crane appeared to be actively trying to help the peasant because it cared and wanted to stay.
Self-sacrifice is not a good solution, which was only recognised by the man. The crane did not seem to value itself as much as it did the situation and was blinded by what it was trying to do.
This is similar, but also unlike other stories with present motifs. Being caught in a situation where the self is being harmed is not ideal. Having a choice is important, but not if it involves self-sacrifice.
The common theme is always an encounter and eventual departure, regardless of the situation otherwise depicted.
In regard to Japanese tradition, formalities could have been circumvented. A go-between could be enacted by the husband, if he did not singularly go to see his parent family. Wives were expected to stay in the husband’s home generally and not see their natal parents again. This aligns with the crane wife narrative.
After the crane left, he could remarry. It was a valid response to losing a partner. Europe, Asia, etc, used to be much harsher before present advances. Death was far more likely and keeping up with that was crucial socially. Banding together to accomplish survival was a main focus, beyond more trivial (currency, law, etc) factors that came with contributing.
As of other syntax, the story may be deliberately obfuscated or otherwise mistranslated with time passing and language evolving. A farming peasant further would not be that adept at sharing his story, if making that decision.
Lower class Japanese persons were often archaically illiterate. The nobility were more capable of writing. As elsewhere, there was a wealth divide. Japanese serfs were affected by hierarchy, and killing a crane or other bird to eat it might have been a notion viewed as objectively bad.
The higher classes hunted cranes and other wildlife. There might have been restrictions. If he had made his decision to intervene apparent, he would have been subject to punishment. In Japanese law during the 15th century, that would have ranged from private or public caning to exile or execution. Anything would have been better avoided, his health and livelihood realistically important.
Crows were known in medieval Japan; Europe is nearby Japan topographically. It would not be unrealistic that a 'raven' crossed the distance.
Forests are not a typical habitat for cranes. It would be odd to see one away from marshes or meadows.
With the original text gone, the exact story is uncertain, which compounds with the fact of similar stories existing throughout historic prefectures.
The translation for crow is 'karasu', but it can be difficult for uneducated persons to know the difference. Even in medieval Europe, people mixed crows and ravens despite the size difference. Ravens are considerably bigger.
Humans have coexisted with environmental factors for the entirety of specific existence. Interactions with other organisms remain consistent. During the Upper Paleolithic era, the Pavlovian culture that existed in the current Czech Republic area more than 30,000 years ago evidently killed and ate ravens. The scraps left by human hunters attracted the birds, which evidently remained around camps and were in turn utilised for food and feathers.
Interactions with other species would have influenced early cultures, causing difference in how the surrounding world was viewed by persons. [uni-tuebingen.de]
They originated in Hinduism as "Apsara" (Sanskrit: अप्सरा, romanized: apsaras or apsarā); a member of a class of celestial beings in Hindu and Buddhist culture. [Wikipedia]
Hagoromo (羽衣, The Feather Mantle) is among the most-performed Japanese Noh plays. It is an example of the traditional swan maiden motif.
The earliest recorded version of the legend dates to the eighth century. The play however apparently combines two legends, one concerning the origins of the Suruga Dance (Suruga-mai) and another the descent of an angel onto Udo Beach. A parallel story may also be found in the 14th volume of the fifth-century Sou-shen chi. A poem by the 11th century poet Nōin is quoted. [Wikipedia]
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 on a branch and went to the waters nearby to bathe. This was stolen by the passing fisherman, and he refused to give it back unless she danced for him. She did, and the robe was returned. She left shortly after. [Wikipedia]
The origin of 'apsara' is the Sanskrit अप्सरस्, apsaras (in the stem form, which is the dictionary form). Note that the stem form ends in 's' as distinct from, e.g. the nominative singular Ramas/Ramaḥ (the deity Ram in Hindi), whose stem form is Rama. The nominative singular form is अप्सरास् apsarās, or अप्सरा: apsarāḥ when standing alone, which becomes अप्सरा apsarā in Hindi, from which in turn the English "apsara" presumably is derived. The Monier-Williams Dictionary gives the etymology as अप् + √सृ, "going in the waters or between the waters of the clouds". [Wikipedia]
Many Indian apsaras were identified with names and were central in myths. However, since they were not attributed specific physical features or attributes, artistic depictions do not individualize them. [Wikipedia]
In the ancient Manipur culture of the Meitei people of northeastern India, apsaras are considered as celestial nymphs or hellois as the flying creatures resembling the human female body attracting the male wanderers or any knights who lost their ways in the woods. [Wikipedia]
In the Indonesian language throughout medieval times, apsaras are also known as 'bidadari', being conflated with the 'vidyadharis' (from Sanskrit word vidhyadhari: vidhya, 'knowledge'; dharya, 'having, bearer, or bringer') known as Bidadari in the modern Indonesian, the females of the vidyādharas, another class of celestial beings in Indian mythology. [Wikipedia]
"Tango no kuni Fudoki" (The records of Tango Province) is a record of Tango Province (now the northern part of Kyoto Prefecture). Because it's a lost book, the contents are only found as quotations in the "Shoyu Nihongi" (a commentary of the Nihonshoki) and some other books. Because Fudoki (the description of regional climate, culture, etc.) was compiled by imperial order in around 713, it seems that the original text came into existence during the middle of the eighth century at the latest.
Among a number of lost books of the Fudoki, Tango no Kuni Fudoki remains as relatively long articles. The legends of Urashima and Hagoromo (a robe of heavenly feathers), which belong to the oldest articles, are particularly unique, including Japanese poems written in Manyo-gana (an ancient Japanese writing system using Chinese characters). There is also the legend of Amano Hashidate (Bridge to Heaven).
Separate from legends of Hagoromo handed down in other places, the story is unique.
The article entitled 'Hiji no Manai, Nagu no yashiro' describes as follows:
In Manai Lake (eventually it became a swamp, they say) in the village, eight tennyo (heavenly maidens) were bathing, but an elderly couple by the name of Wanasa hid a robe of feathers and adopted one tennyo, who had lost her robe. Because of her, their home became rich.
However, when they became rich they drove her out, saying, 'You are not our child.'
The tennyo left, crying.
After that, the village of the elderly couple, who had driven her out, became a ruin. The tennyo was, they say, enshrined in Nagu-jinja shrine, Yasaka Town, Takeno County, as Toyoukehime no kami (a goddess of food). [japanesewiki.com]
'Wanasa' 【わな】【罠】 aside from the location 'Wanasa' 【わなさ】 【和名佐】 translates to:
1. trap (for catching animals); snare
2. trap; trick; ruse
3. Animal trapping | Animal trapping, or simply trapping, is the use of a device to remotely catch an animal. Animals may be trapped for a variety of purposes, including food, wildlife management, hunting, and pest control. [jisho.org]
Weaving would be an understood practice realistically, Japanese persons focusing on textile trade for thousands of years.
It would not be unrealistic to say that the 'tennyo' was ripping out her feathers as well.
Introspective concern would not be prioritised as much as external concerns. Individuals cannot feel anything and cannot gauge need for preservation: going too far and collapsing could have occurred otherwise.
With fact as it was, the couple may have kept her from dying actively. In a small town, rumours and scrutiny would not be unlikely. Being driven out eventually, being 'odd', would be further realistic, but harsh.
By that time, fidelity had realistically occurred, meaning continued efforts to support them. The duration that she remained is not specified. Weeks or months may have passed.
Without a flow of money from trade, there is more probability that prosperity would diminish. That leaves more chance of ruin; money necessary to sustain buildings.
Although thought to wear heavily coloured robes in traditional depictions (wealth correlated to heaven), that might differ in actuality as opposed to depictions. Appearance can still be dubious.
Colours other than white might be possible if structurally familiar. The crane wife tale involved weaving silk, which can involve intricate patterns. It would make sense that she was expending herself for that purpose. Patterned silk would sell highly.
50,000 to 30,000 years is the duration the 'swan maiden' folklore has lasted. Aside from upper paleolithic paintings (50,000 to 12,000 BP), the earliest depicted record of 'winged individuals' is from old Sanskrit (1900–1200 BCE).
As the most archaic version of the story involves the cloth being stolen while the individual is bathing: that may correlate to individuals’ essentially going through the water for some reasoning. Without cloth, there is no chemical friction.
Walking along the bottom of a (shallow) lake and collecting sphagnum moss (or other materials) growing near the surface or that collected at the hypolimnion layer would be possible. Air is not necessary; lungs do not exist.
Archaic humans, through encounters, have likely made connections to waterfowl, having also seen how those birds behave.
Hiding in a lake would realistically be a last resort; as other organisms may exist that can be dangerous.
An individual trying to reason with persons encountered (when in shallower areas of water pools) would realistically have resulted due to uncertainty and lack of capability.
It is not unlikely that arrows or other weapons might be relevant, as both travellers and hunters were well equipped at defence.
Being shot could have followed if trying to fly away or if approaching the individual.
Asking a hunter to give back the 'feather cloak' would realistically be involved in that discussion.
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Sphagnum moss can absorb up to twenty times its volume in liquid, restricts bacterial growth due to its acidity, and has antiseptic properties. Additionally, being commonly found throughout the UK, sphagnum moss was cheaper than the alternative of cotton wool dressings – which in World War One had been commandeered for the manufacture of munitions. The moss was often collected by women and children, and was sorted, dried, and packed into muslin bags. These wound dressings were used extensively in World War One, and on a smaller scale in World War Two, but had been used to treat wounds during battles for centuries. [historicengland.org.uk]
Moss soaked in water can be used to drink or clean wounds due to antibacterial properties, provided the water source is not contaminated with chemicals; although even then chemicals are removed. It is a natural filter in many regards.
Other herbs are known and were occasionally utilised. Gauze, torn by digits or blades occasionally found discarded, was further used for persons who might have been badly wounded and otherwise died from attacks by people or animals, or the often extreme weather on the roads or in the mountains. The fabric removed later dissipated and left no trace of interference.
Not many accounts would have been taken with seriousness, more with attributed delirium prior to a report. Less persons died by extent of individual intervention despite this.
Even with awareness that cloth material can be replaced, attempts to maintain present garments may be a frequent effort. Motivation and other factors can compound with decisions.
Substitutions to available cloth may be frequent as a decision. As individuals are finite, expiring can occur if going too far in regard to self-expense, which can be a central reasoning.
Having a collection of moss or other herbs nearby can be more beneficial than not; it might be possible that individuals stayed in certain areas intermittently before moving on. Leaving behind a cache of that would not be conspicuous either, even if found.
Rather than looking for a means to staunch wounds and wasting time in that regard (seconds are important in preventing blood loss and death), it would be easier to have something on hand.
In earlier time frames, foraging was necessary sometimes – gardens and crops not always something that could be relied on. Individuals may have led persons to certain locations, if not spoken about related matters from a relative distance.
During the 1600s, famine and disease were prevalent. 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.
Cardoon (Cynara cardunculus) | Mediterranean Basin, Croatia, Southern France
Wild Rocket (Diplotaxis tenuifolia) | France, Low Countries, Italy, Pannonian Basin, Western Balkans, Spain
Fool's Watercress (Apium nodiflorum) | England, Wales, Ireland, Spain, Italy, Portugal, Morocco
Cicely (Myrrhis odorata) | England, Scotland, mountains of central and southern Europe
Alexanders (Smyrnium olusatrum) | Britain, Scotland, Mediterranean, France, Belgium, Netherlands, Denmark
Garlic Mustard (Alliaria petiolata) | Toxic if not chopped | Morocco, Iberia, Britain, Scandinavia, Pakistan, China
Chicory (Cichorium intybus) | Common in areas with abundant rain | Western Asia, North Africa, Europe
Mugwort (Artemisia vulgaris) | Europe, Asia, North Africa, Alaska
Wintercress (Barbarea vulgaris) | Widespread in Africa, Asia, Europe
Sea Beet (Beta vulgaris maritima) | Maritime locations of Europe, North Africa, Asia
Good-King-Henry (Blitum bonus-henricus) | Central and southern Europe
Shepherd’s Purse (Capsella bursa-pastoris) | Eastern Europe and Asia minor
Lady’s Smock (Cardamine pratensis) | Europe and western Asia
Wood Avens (Geum urbanum) | Eurasia and North America
Common Sorrel (Rumex acetosa) | Europe, Mediterranean, Scandinavia, Central Asia
Red Sorrel (Rumex acetosella) | Europe, Asia, British Isles
Comfrey (Symphytum officinale) | Common along riverbanks and fens | Europe, Ireland, Britain, western Asia
Common Vetch (Vicia sativa) | Cultivated since the Neolithic period | Global, excluding the Arctic and Antarctic
Tinder Fungus (Fomes fomentarius) | A species of fungal plant pathogen found in Europe, Asia, Africa and North America. The species produces very large polypore fruit bodies which are shaped like a horse's hoof and vary in colour from a silvery grey to almost black, though they are normally brown. It grows on the side of various species of tree, which it infects through broken bark, causing rot. Though inedible, F. fomentarius has traditionally seen use as the main ingredient of amadou, a material used primarily as tinder, but also used to make clothing and other items. It also has medicinal and other uses. | Amadou is a spongy material derived from Fomes fomentarius and similar fungi that grow on the bark of coniferous and angiosperm trees, and have the appearance of a horse's hoof (thus the name "hoof fungus"). It is also known as the "tinder fungus" and is useful for starting slow-burning fires. The fungus must be removed from the tree, the hard outer layer scraped off, and then thin strips of the inner spongy layer cut for use as tinder. Amadou was a precious resource to ancient people, allowing them to start a fire by catching sparks from flint struck against iron pyrites. Bits of fungus preserved in peat have been discovered at the Mesolithic site of Star Carr in the UK (9300 BC to 8480 BC), modified presumably for this purpose. [Wikipedia]
Birch Polypore (Fomitopsis betulina) | Fomitopsis betulina is one of the most common species of brown rot fungi. The geographic distribution of F. betulina appears to be restricted to the Northern Hemisphere, including Northern America, Europe, and Asia. It is only found on birch trees, including Betula pendula, B. pubescens, B. papyrifera, and B. obscura. It is a necrotrophic parasite on weakened birches, and will cause brown rot and eventually death, being one of the most common fungi visible on dead birches. It is likely that the birch bracket fungus becomes established in small wounds and broken branches and may lie dormant for years, compartmentalised into a small area by the tree's own defence mechanisms, until something occurs to weaken the tree. Fire, drought and suppression by other trees are common causes of such stress. The fungus can harbor a large number of species of insects that depend on it for food and as breeding sites. In a large-scale study of over 2600 fruit bodies collected in eastern Canada, 257 species of arthropods, including 172 insects and 59 mites, were found. The fungus is eaten by the caterpillars of the fungus moth Nemaxera betulinella. Old fruit bodies that have survived the winter are often colonized by the white to pale yellow fungus Hypocrea pulmonata. | Fomitopsis betulina has been widely used in traditional medicines, and has been extensively researched for its phytochemistry and pharmacological activity. Phytochemicals include phenolic acids, indole compounds, sterols, and triterpenes, especially betulin and betulinic acid. Agaric acid found in the fruit body of the fungus, is poisonous to the parasitic whipworm Trichuris trichiura. The fungus was carried by "Ötzi the Iceman" – the 5,300 year old mummy found in Tyrol, with speculation that the fungus may have been used as a laxative to expel whipworm. The velvety cut surface of the fruit body was traditionally used as a strop for finishing the edges on razors, and as a mounting material for insect collections. It has also been used as tinder and anesthetic. [Wikipedia]
Chaga Mushroom (Inonotus obliquus) | Chaga is traditionally grated into a fine powder and used to brew a beverage resembling coffee or tea which tastes strongly of Chinese herbal tea. However, caution is warranted with chronic use due to the extremely high concentrations of oxalates in chaga. A decoction is created by simmering blocklike pieces of the chaga in numerous quarts of water until the water is reduced and the remaining liquid contains a portion of the chaga's concentrated water-soluble compounds. The β-D-glucans may have a content of approximately 35% in a pure extract. If chaga tea is prepared at home, the chaga chunks can be reused multiple times. It is a tinder fungus: it can also be used as a firestarter. The name chaga comes from the Russian name of the fungus, ча́га, čága, which in turn is borrowed from the word for "mushroom" in Komi, тшак, tšak, the language of the indigenous peoples in the Kama River Basin, west of the Ural Mountains. It is also known as the clinker polypore, cinder conk, black mass and birch canker polypore. [Wikipedia]
Cep | Porcini | Penny Buns (Boletus edulis) | Boletus edulis is considered one of the safest wild mushrooms to pick for the table, as few poisonous species closely resemble it, and those that do may be easily distinguished by careful examination. Considered a choice edible, particularly in France, Germany, Poland and Italy, it was widely written about by the Roman writers Pliny the Elder and Martial, although ranked below the esteemed Amanita caesarea. [Wikipedia]
Caesar's Mushroom (Amanita caesarea) | Amanita caesarea was first described by Italian mycologist Giovanni Antonio Scopoli in 1772 as Agaricus caesareus, before later being placed in Amanita by Persoon in 1801. The common name comes from its being a favourite of the Roman emperors, who took the name Caesar (originally a family name) as a title. It was a personal favorite of Roman emperor Claudius. The Romans called it Bōlētus, derived from the Ancient Greek βωλιτης for this fungus as named by Galen. Several modern common names recognise this heritage with the English Caesar's mushroom and royal amanita, French impériale, Polish cesarski and German Kaiserling. In Italian, it is ovolo (pl. ovoli), due to its resemblance to an egg when very young. In Albanian it is kuqëlorja from its colour (Albanian kuqe 'red'). Other common names include Amanite des Césars and Oronge. It has also been classified as A. umbonata. A. hemibapha is a similar species originally described from Sikkim, India. It is widely eaten in the Himalayas and the Tibetan areas. North American collections have been labeled in the past as A. hemibapha. The relationship of the similar North American species A. arkansana and A. jacksonii to A. caesarea is not clear. The edibility of some of these similar species is also unclear, though A. jacksonii is eaten by many and there have been no reports of illness from it. A. caesarea was first domesticated in 1984. [gbif.org/species/165551749]
If the concept of baking bread were introduced, it realistically might be surprising to an individual that the idea and related processes are not unknown. Embroidery, candle making, weaving, carving, singing, and instrumenting realistically has relevance further.
Keeping busy was a typical fact. Convent persons were also variously skilled, being driven by necessity and interests. Most of those crafts are niche in that supplies are required, although being resourceful shows through in other areas for the character despite being isolative.
It makes sense that 'apsara' and 'common ravens' were viewed as intelligent and 'knowledge bringers' or 'augaries' otherwise: they were intelligent and skilled in various crafts. That would be useful to travellers or other persons who were lost in forests.
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.
Even if someone encountered were to be of higher status, though unlikely, it is unrealistic that a caladrius would recognise the 'higher and lower' 'values' of food. [stephaniestorey.com]
Anything that could provide nutrition would be useful regardless of its perceived status realistically. It might complicate matters once the person being supplied to, to keep that person alive, were to come around: but there would not be much room for complaining.
Being considered with hostility would mean departure, if not an attempt at self-defence.
Nothing lasts indefinitely. Dying in a place with no capability or choice is not preferable. Preventing that can be impossible at times, but holding on can be worse. Even if not ceasing, there would be evident differences mentally. 'Compliance'.
Aside from forests being frequent, other locations could mean assumption that something is off. A monk or priest would not be that out in the open (unless minutely travelling without a horse). A caladrius being mistaken for a peasant woman from a distance however might have happened occasionally. Being ignored might have happened by extent.
Aside from obscuring their appearance and making them seem like a human; a priest, monk, or travelling plague physician; the cloth worn can be used to staunch wounds.
Linen is highly absorbent. It can soak up to 20% of its weight in liquid (including blood) before becoming damp. Both blood from wounds and from eliminated factors could be picked up. If the blood is not quite 'normal', it would vanish back into the atmosphere along with the cloth eventually. If it is, only dried blood would be left behind eventually, the water having separated from the rest of the chemicals.
Dried blood can be dangerous to make contact with. Whether human or not, viruses and diseases can last for a few days within relevant material. This would not be recognised archaically, although keeping material clean would be a focus, as hygiene was a norm archaically when possible.
Cold water can be used to wash fresh stains (blood or otherwise) out of linen. This is potentially not irrelevant (considering that water pools are at times frequented). It would not be unlikely for soapwort or other saponin-containing plants to be used in a stream, lake, or other water source to wash clothing.
Boiling is not necessary: soaking soapwort roots in water for several hours creates a foamy mixture that can be used as a light antiseptic and antibacterial.
Carving a bowl from wood could be occasionally relevant. Carving (using a blade or sharp stone) would be a good means to occupy time, and the bowls could be easily discarded or hidden for later use. Items might not be there when returning, but it would not be difficult to make more.
To pass the time, and make a temporary indicator for where they have been, it is probable 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 illustrations.
Images drawn could include persons who frequented a given path more than once. Aside from activity picked up by trail cameras, scattered drawings can be a sign of observance.
It is likely that internal anatomy of human and nonhuman organisms could be depicted by memory. Herbs and insects are more likely of a focus however, interest and isolation relevant.
Linen textiles appear to be some of the oldest in the world; their history goes back many thousands of years. Dyed flax fibers found in a cave in Southeastern Europe (present-day Georgia) suggest the use of woven linen fabrics from wild flax may date back over 30,000 years. [Wikipedia]
Bleaching can be dated back to at least 1000 BC from an Egyptian list found in the tomb of Rekh-mi-re at Thebes, which mentioned both bleached and unbleached linen. Mulrooney dates it back as far as 5000 BC, while Walton claims it was introduced to Egypt from Asia. It’s plausible that it was discovered independently by different cultures. It’s generally assumed to have developed after noticing that garments are naturally bleached by sunlight and washing. [Wikipedia]
Premonstratensian Nun Habit | Premonstratensian Priest Habit
Art by Simply-Sammm on Tumblr
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.
White linen was a staple in archaic timeframes, depending on the locality. Religious persons often frequented it, as did relatively wealthy individuals.
Greece and Rome often had chitons of white linen, although irrelevant to the narrative timeframe.
Influence meant being learned, typically. That did not inherently mean being born into influential backgrounds; people joined the church to learn and for other advantages. This did not stop even with things like the Reformation.
That the caladrius myth started in ancient Greece or Rome is significant by extent; and further reflects in Nordic belief related to ravens. Many correlations could be made.
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As opposed to other ranges, Nordic myth kept a degree of agency concerning Huginn and Muninn; who came and went freely. If respect lacked, each could have left at any duration and not returned.
Huginn and Muninn equated to "Thought and Memory". Both represented the different sides to the human or other consciousness.
This subjectively is too close in terms of correlation.
Both acted more intelligently and empathetically than would be realistic in this reality.
That Muninn and Huginn 'circled the world' to relay information correlates to travelling by individuals; who meander without understanding significance.
Odin was helped by two ravens, but the same individuals might not have been constant.
An exact description of each individual was not provided. Numbers and the duration of travel further potentially were not specified in myth.
The suffix 'inn' designates a female gender. Females in Nordic ranges were and were not considered very well, but simultaneously 'possessed considerable knowledge and magic'. Being tasked with passing down fact, that accruement (gain and loss of life occurring variously) of cognition may have resulted in relevant individuals over archaic history.
In myths and in actual narratives; 'taking control of natural factors' was a focus by various persons archaically, the unicorn and other individuals within records and heraldry attesting to this. It is subjectively good that Lilium managed to find a means at not remaining remote; isolation otherwise might have meant their death in some regard.
This was potentially an occasional occurrence, as, aside from warfare being frequent, the roads of Europe were full of danger. Brigands, or highway persons, as well as wild animals were relevant; not excluding thieves and human traffickers (who took people, regardless of class, ethnicity, or basis, off the roads to sell into labour).
"Living in a king's house" implies coercion, if not manipulation. It realistically would not be 'ideal' to harm an apparent resource, although that still means incarceration was likely.
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 importance. Reports of caladrius extend back to the ancient Greek and Roman empires as a myth.
It was not infrequent that royalty and nobility burned letters to keep their individual standings. Such writings may have included events that were not within perceived normalcy, if in the context of the time those were written.
Although beliefs changed as time passed, what was objectively unusual was still viewed as plausible during earlier eras.
Regarding medieval texts; which might have used purposefully cryptic language or otherwise been misconstrued; when relevant: individuals were essentially abducted and held against their will.
In medieval reports and records; caladrius were exploited for given capabilities. Being able to discern ailments and attempt against them is something useful, more in earlier ages where there were no means to read body processes.
Multiple individuals were presumptively treated with 'regard' (essentially imprisoned until needed), and on occasion forced to visit ailing persons when applicable. Mental deterioration can often happen when restricted to a space for long durations. Being 'acquiescent' can equate to being 'broken'.
Abuse would in realism not have been relevant. Though, even with 'consideration' that is still bad, and with thought given to other factors that may have resulted. Individually, not all may have survived manipulation and neglect.
In thematic narrative, a ghostly element can be attributed to individuals. Those that were seized often essentially ended up in castles and similar structures. Being confined to a limited space would not in realism be indefinite, where overseeing ill persons is concerned.
Caladrius were thought to fly toward the sun to 'burn away accrued illness'. That could have been jargon (distorted as the years passed) about individuals escaping.
Due to individual mentality being severely affected, the state of an individual may vary.
Correlations present regarding 'hauntings' could mean that 'further haunting' might have resulted through individuals not having entirely left prior terrain. Sightings of 'spectres' that might have followed in subsequent years could correspond, whether remaining constant or not.
It is likely that Lilium tried not to consider relevancies too far, although talk and references in literary writings meant that there were evidently more individuals than themselves. They researched themselves to an extent but could not uncover anything by far. Hidden history applies in this case as well.
This has historical depth but was not relevant to the character or the narrative directly. Along with other relatively beneficial factors, the Renaissance featured humanism and social progression.
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Appreciates cooking. When relevant, tends toward panada, sciusceddu or stracciatella and crostata, although they will not go out of their way to make or buy these usually.
Breads and baked items have relevance, along with soups and stews. This can include squid and fish, if not beef, pork, and other meat.
Knows how to debone a cut of meat or fish: not adverse to relevant processes; that not exactly alive.
Stracciatella or sciusceddu, stifado, tigelle, cacciucco, yemista, salviata, ossobuco, polenta, biscotti, ciambella, florentines, cinnamon rolls, almond pear and other cake, bundt cakes, scones, and plum or other tarts are things they have figuratively tackled.
Granita and sorbet has had relevance during the summer, usually in orange and lemon peels.
Panada or panado is a sort of bread soup found in some Western European and Southern European cuisines and consisting of stale bread boiled to a pulp in water or other liquids.
In northeastern Italy, it serves as an inexpensive meal in the poor areas of the countryside. It may be enriched with eggs, beef broth, and grated cheese. It was frequently prepared as a meal for elderly or ill people. [Wikipedia]
It is not unrealistic that during the work-study that Vieri took time to make his own meals; which led to inquiry about how to make a few things. From there they started to effort else, while infrequent due to lack of opportunity. Melior may have been asked about physiological contexts, eating included. This likely led to confusion and quandary.
Italian folk dance has been an integral part of Italian culture for centuries. Dance has been a continuous thread in Italian life from Dante through the Renaissance, the advent of the tarantella in Southern Italy, and the modern revivals of folk music and dance.
Would only know the saltarello, pavana and passo e mezzo, although looking through manuals would have been potentially relevant.
Festivities were not completely ignored. A few situations existed where they actually tried to dance. It was awkward but managed.
Usually this was with family or a friend, but less frequently celebrating occurred with strangers or passersby. In the discontinuous occasions of revelry, more often earlier chronologically, they somewhat forced themselves to bypass disclinations. This was not without benefit.
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Working and studying as a confrere lasted for more than several months before a letter turned up in Vieri’s possession. A request to legitimate them as family had evidently been approved. This was met with initial uncertainty, but as it appeared, was not unfavourable.
At first they were an outsider, then middle class. They did not have a sense of classism, and while that changed; they were more focused on travelling with Vieri in order to consider matters.
He originated from a relatively wealthy family, merchant-related, and that was enough for legal approval for them to be essentially certified as his 'brother'.
Being middle class did not affect them by far, aside from being able to go relatively further than they might have otherwise.
Both somewhat discarded that life and took a more transient one. Although affluence had relevance, priority was more about the current issues at the time and (indirectly) getting Lilium acclimated to matters.
Experience and study encompassed a number of years. The money earned in that time as a physician was used to attend Padua.
The nearly eight years spent there were mostly withdrawn as a duration, although sociality was not completely averted from. They had at least a few friends.
While potentially running into situations where conflict existed, maintaining formality would have been enough to bypass anything beyond callousness. It would have been legally prohibited to go against others, in that time frame as well.
Considerable effort went into study. While not avoiding others overall, feeling out of place: did not try to interact by far. Sitting around a corner somewhere with a title was a frequent occurrence, when at a nearby library.
They are realistically more of a background figure. Lilium would be on their own often, considering vocational contexts.
This is a constant element. Considerable effort would be present in order to conform and survive.
Vieri stopped sending letters sometime into their attempts to study at Padua. They graduated within a month after this occurred, and could not find him. Searching lasted some months, but nothing became apparent.
Melior Crivelli is (in-world) a name stored in archaic records as an alumnus.
Inhuman individuals were likely infrequent, but not unprecedented.
All the same, they are not certain how other persons saw them, when infrequently not obscured in public.
Vieri often accompanied them in those cases. It remains uncertain, but he might have done something to hide their visage.
Names are only names. Before photography there were only paintings. Details would more easily bypass awareness.
The above conjecture is significant as both could go around somewhat anonymously in terms of records. After-the-fact, there was no visual record of what they were like in-person.
It is unclear whether any paintings were made of them. If accurate, works would be long gone or missing; or, might be viewed as abstract works of the time.
While the scenery would have remained the same, the people would have not. Eventually they were viewed as a stranger.
Attempts to avert from the decision to leave had happened for a while through attempts to relocate, but that could not last indefinitely.
They waited until the earlier hours, before taking a walk. A duration of thought happened, Lilium eventually taking to the sky.
Their residence was left as it was; and when the owner never came back, the contents were eventually distributed. Fact faded into historical context.
About 350 years passed after leaving everything behind. Others were spoken to in that time intermittently, which was viewed as 'normal' or hallucination. In current time frames, cannot be overall perceived for some unknown reason.
The events that comprise that time frame focus on trying to exist and last in a setting that is 'foreign', on multiple levels. Was an outsider on some level at the start and end. While acclimating, outwardly, fact did not remain the same indefinitely. As others, started alone and ended alone, but moved on regardless.
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Bloodletting is very graphic.
It was a historically erroneous practice.
The connection between general pain and what was caused by that practice was too similar to unconsciously overlook.
For that reason and others, they did not support the method after going along with it for a while, despite not saying anything overall.
As herbalism was a lauded practice in related ranges, Italy focusing on materia medica, they were able to manage without using toads, frogs, snakes, leeches, and other methods that would require further complication and loss. Herbs and minerals were frequent. Vinegar, camphor, myrrh, and viper venom were less frequent. Theriac, or treacle, was infrequent due to the expense in making it.
The use of leeches and toads, to purify the blood through balancing humours and discern ailments, was still at times necessary.
They did not like that direction, but to adhere to expectations followed it regardless.
Many plague physicians used harmful and faulty means. Standing out from the norm could not end well if relevant in every case.
Their choices accounted in trying to alleviate symptoms and disease, but not to the extent it outweighed persons collaborated with, or who were within social connections.
At times, due to collective preference, they were left to silently act as a support in regard to efforts.
In philosophy, empiricism is a theory that states that knowledge comes only or primarily from sensory experience. [Wikipedia]
While learning through texts generally at first, still get a sense of persons’ stability and state through life signs and symptoms.
"Empirics" were what some physicians were called, more if lacking formal training. It was a very harsh time frame; not all were entirely adept.
While lacking groundwork, relative necessity, consideration and further contexts made enough of a basis that, under instruction of the person earlier encountered, they managed to take on work. Consideration as well as morality were present, but only to a degree.
'Melior' was one name lost among many other physicians who were trying to combat issues. They were 'unknown' in that sense.
Realistically, the high demand and risk in treating outbreak patients would mean that they would be allowed more leniency, which was beneficial monetarily and experientially.
They worked for about a decade. Efforts wore away at self-security and emotional depth until getting away from practices more healthily.
Identity and attempts to acclimate are themes existent.
May be composed, yet may exist as relatively faulted; self-uncertain; otherwise.
Situations being as they are in some cases: necessity, time, and practice can mean a lack of doubt outwardly; when there is no time to think, just decide.
Despite that, not a forceful character generally. Self-reservation and a lack of context is partly reasoning for this.
They are subtle, despite being relatively driven or certain otherwise. May not always know what they are doing, but try for idealism.
Being asked about general physiological ranges (or related contexts) realistically would result in avertation of some kind.
This might include their appearance: assumptions by others are not contradicted or confirmed.
In lacking a biological system and chemical basis, they however describe themselves with the term 'structural' rather than 'anatomical'.
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They define by 'Melior' and 'Lilium' overall. 'Meliorem' is tied to a 'want to do better' and lacking direction, that was an initial response. As it is not an actual name, they went with Melior instead.
They did not have a name at first, not needing one.
Vieri is their brother through documentation, which was necessary on a few levels for travel and social purposes, limitations existent without legal connections. This is also why they registered as 'male' in documentation. Female opportunity was historically limited in terms of social expectations and reliance on male relatives. Agender did not exist at the time, there were 'only men and women'.
Agender is complete genderlessness, or the lack of gender. It is a non-binary identity in which one is not male, female, or any other gender. They may identify as most strongly as just a person, rather than as any given gender.
While a complete lack of gender is the most common definition of agender, people may call themselves agender for other reason, such as:
Their gender is neutral or neutrois.
Their gender is unknown or undefinable.
Their gender does not align with any binary or non-binary categories.
They are removed from the concept of gender.
There are no words to fit their gender experience.
They do not care about gender, either an internal identity, as an external label, or both. [lgbta.wikia.org]
Does not disregard masculine pronouns, while they may be more direct if asked. While they were archaically called 'he' or otherwise 'she', any pronoun would be seen as 'valid' on a given basis due to general ambiguity and relevant mistakes.
Uses they/them, feeling most suited to that, for lack of better equivalents.
In the past, mistakes were more frequent. Physicians vocationally could be either male or female: identities and roles were (to an extent) historically disregarded in favor of necessity.
This indirectly relates. In their own case, being 'indefinite', they could be either 'male' or 'female'. Given that voice-switching earlier on was supplanted by a habitual male sort, and that later a female sort was adhered to in an attempt to move away from things, there may be some relevance.
Besides a defence, clothes 'define' outward perspective and assumption. There were necessary divides between the physician, patient, if not surrounding persons; at least considering measures taken historically.
Tends to remain detached when interacting, generally never making direct contact with others. When relevant, gloves or other means may be utilised to maintain divides. Gestures at times to emphasise meaning to words, due to not being that direct otherwise.
Holding someone’s hand or going beyond that would (usually) be outside of (perceived) etiquette, if not potentially dangerous per relevant time frame. Aloof in multiple senses generally. 'Habits die hard'.
If bypassing reserves, would most likely register activity or physiology too complexly, which is uncomfortable on a few levels.
Dislikes direct contact for the 'sensations' that result by extent of awareness. Nonetheless, it can be necessary to discern physiological welfare.
Checking pulses and diagnosing symptoms are integral measures, whether from a distance, or in pretense, done more directly to ward off suspicion.
Individuals subsist off of metaphysical contexts, which organisms cause.
If everything explicitly living died, eventually everything else would follow.
Nothing exists singularly or in a vacuum; usually.
There is nothing that lasts; and there would be no purpose to enduring even if that could happen. Eventually everything fades.
In most probability Lilium will cease long before then, but not in-narrative.
In Medieval bestiaries, caladrius took 'sickness into themselves' and destroyed it. That reflects on 'clearing the air' of hazards; 'bad air' thought to cause illness, which was thought itself to come from beneath the ground or from corpses.
“Bad airs" from underground and rotting matter were a "source" of diseases, and that context was made worse by bodies lying in the streets.
They understood that was a source at least.
It was frequent that they made an attempt to move a corpse away from the main path(s), knowing that the person to it was gone via lack of life signs.
Harming corpses was no longer forbidden by the church, or at least that ruling no longer carried weight.
Tried to adhere to contexts despite not being inherently religious, not having been instilled with religious beliefs right off. Italy was religious (despite the church having otherwise lost power due to the advent of science as a driving force), and they visited churches on occasion.
Prayers were often used for patients who were dying.
Priests were for persons not afflicted, being needed for other purposes: and plague physicians served as a stand-in to disallow spread.
Being constantly in quarantine by city or town mandate, they could not go to sessions that often.
Has likely encountered food infested with larvae. A cursed image: but real.
"...I would not do that." "Why?" "...It seems to be alive in some regard."
Would tell someone that before anything happened in most probability.
Microscopic things are unapparent, but evidently down to about 4mm they can gauge physiological depth. If activity exists below certain plants in quantity, an effort may be made to remove relevant origins.
Coma-afflicted persons would be apparent in most chance: that is not an absence of activity. Undead, infected, or parasitised individuals would be apparent similarly. Something would be off; consciousness, nerves, or somatic depth different.
An individual may be considered for a short while before appropriate measures are taken. This can vary from departure to alerting other persons, if not other decisions.
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Can speak a number of languages; depending on where and who they encountered, being able to coherently 'speak —' would be off. As it is, departing or keeping from interacting might be a norm, if hostility is perceived or registered. Awareness by individuals can mean state of mind could be apparent.
Languages and dialects understood or spoken include Latin, Italian, Veronese, aside from fragmented Venetian, Paduan, Trevisan, Lombardic, Romansh, and Florentine, and basic wording in Occitan, Catalan, English, French, and German.
Has 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 may know when animosity exists – which is often ignored. Being kind to others may not be meritorious, but there is often little advantage to altercations.
If others assume they are oblivious, that can be more ideal than not. If something really needs to be addressed, it would be mentioned or asked about. Impassiveness does not have to inherently mean endurance; it can involve avertation. Formality and decorum is a considerable part of their outlook. It is better to be cautious from an unconscious perspective.
Stress does exist, but it is put up with. This is at least until later, when breaking matters down can become necessary.
The usual fault would be self-based, in terms of error (in realism) 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.
Beyond that, lying or (more often) an omission of truths is a frequent basis for error.
They are somewhat reticent. Uncertainty is generally a basis for this.
Despite keeping to the backdrop for a long while, there are few places others do not go; and otherwise: efforts would involve trying to get people past dangerous situations, given general awareness.
This is more likely during conflicts, or to evade outside perceptions; rather than anything casual or spontaneous as an occurrence.
After attempting to acclimate again, they would make frequent paths through the terrain for that reason, gauging changes in surroundings, in order to lead others more adeptly, aside to navigate themselves well enough.
Initial background narrative is summarised by: "...I do not know of anything by far, or what to otherwise attempt. ... Please do not disregard that".
Ranges of existence are relevant. Although they could have lived as they had been, unfamiliarity was present to an extent. A different path was decided on through chance: it is dubious whether sociality is better or worse than isolation, if that had been remained to.
Knowledge existed but a sense of things otherwise lacked; bleakness existed in that regard.
They self-define by what seems 'accurate'.
Normally people are given things, an identity included: but there was no passing in that regard.
Started alone.
Figuring things out and defining the self was a must by extent.
If not making relevant decisions, they would still be unknown: which, while bleak, is also not.
Disclosure occurred by time and probability, and choices led to difference, along with the difficulties that necessities involve.
Vieri was one of a few spoken to directly: there was still unease and else behind efforts. Yet rather than moving off, once realising the other person, they stayed where they were until something could be said. While eerie, realism exists.
Although he realised the inexplicableness to their person, it was 'pointless' either way to take another path. That they did not try to kill him right away as the others had was itself fact enough. Despite oddness; he did not see the fact of keeping his life badly.
The hem of their habit was torn to make bandages, the strips passed to Vieri by extent. With blood loss having stopped, a walk to a nearby town began, both keeping an awareness for anyone that might pose risk.
Conversation had occurred intermittently during the path taken to the town; passing time and ignoring pain necessary; and they had not been unaffected by inquiry.
They decided not to immediately leave after nearing the gate; by extent pausing at a distance briefly. A question toward self-interest occurred, lacking certainty otherwise: which was not disregarded through morality and earlier awareness.
The earlier encounter had made fact again apparent. Leaving them to be killed did not sit well in his mind.
He essentially took them under his jurisdiction as an apprentice, and started their background by extent.
Working as a plague physician was in high demand and risk aside from city authorised and paid. Physicians were required to quarantine for forty days following a district visit to determine if they would die in that time. Inns and leased housing were frequent for relevant travellers, as part of paid contract.
They needed a name to register to work, aside from going beyond vocation if decided. Names are a social construct, aside from a necessary precedent.
"Meliorem" was not historically a name. However, "Melior" was, albeit masculine in tense.
Although Vieri had hidden documents within his clothing and was allowed through, regulations were not as uncomplicated for his company.
An inn was stayed at when eventually entering the municipality, separate rooms paid for in order to adhere to decorum and ward off suspicions.
It would not be clear by far to other persons what Melior was outside of vocal tone, although evident ecclesiastic robes would be indicative of something, values included.
Although gender roles were limited, queer relationships were not quite as much. Women were however expected to be chaste, which contributed to a degree of asexuality in outside perspective regarding lesbian relationships as opposed to gay ones: the former more marginalised and less known about as open secrets.
Homosexuality was known about, but frowned upon if exposed publicly. Various contemporarily famous artists were homosexual, depicting their interests through a focus on masculine art.
Regardless of basis, rooming in the same space would not be seen well by persons for related precedents. That was understood by Vieri, who could not ensure indemnity if acting without caution. He hurried through the streets until reaching the inn, taking precedence through any conversations.
He was evidently not the same as he had been when first encountered, but this was not questioned by Melior.
They offered to work to return the money as they earned it, but this was turned down. It was a few days before a council hearing could be organised, and much happened in-following.
Beyond for the sake of others; Lilium tried to keep futility at bay for self-interest, initially at least.
After enough times of registering someone 'disappear'; by extent of overall contexts having disconnected tonally from that and other factors; given efforts centred more around the interests of others than self-based requirements.
That can have relative fault. Parts of themselves faded through the consistency of loss.
The pain connected to disease and eventual deaths of patients could not have not affected them in some manner, awareness meaning understanding.
Despite lacking sensory depth, technically 'felt' what it was like to die. Multiple disappearances tore away at mental security.
Albeit knowing 'better' due to having a sense of preservation, they still endured surrounding fact as giving up would not have been ideal either. As others, were needed. The effort put into trying to 'save' others, futilely, was a burden that might have eventually been an end, if not turned from.
Practices were harmful. This was something unrealised at the time. Empathy can cause harm as well as benefit. Understanding occurred by extent of perception.
It makes sense why individuals are often solitary. Distance is a thematic present on multiple levels. Being close to others can mean pain.
Despite doubt and unease interspacing their decisions, efforts to lessen symptoms continued regardless of a person’s stability.
That was all that would be possible until that person's condition became too severe.
It is realistic that on some level the strain was recognised, if only by decisions being addressed by another person as an issue. In some direct regard, that might have meant eventually becoming distant from the trade.
Endurance also means difference. To an extent, sturdiness occurred, while losing various things in the process. Although fact faded, memory remained for better or worse.
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They keep an awareness for other individuals; whether that is in regard to support or to warn of threats varies. Conflict is possible, but averted from usually for various reasons. Not everyone or everything have the best interests evident.
Being unable to hear, they rely on visual cues socially. Capability to register somatic or physiological activity may not mean spoken words are evident in meaning.
In a freeform sense, they might hum phrases or poetry read, the latter melodic but without any defining framework to adhere to.
Adeste Fideles is a preferred Christmas hymn. Knows other songs; despite not frequenting them. Kyrie Eleison or Gloria in excelsis Deo are occasionally hummed while cooking. Prayers serve as a vocal timer, being used for that purpose historically.
Other songs can be relevant similarly if knowing the lyrics well enough. A free-form version of something more recent can be occasional.
A nocturne or aubade is occasionally relevant earlier into the morning if unable to sleep. Attempts to read otherwise occur when not trying to iterate lyrics, either direction means at keeping busy.
They do not have a sense of nocturne works by far, but have learned several pieces due to practicing piano. The words come out without a specific melody due to inherent limitations, yet are still intelligible.
The aubade is a dawn song that greets the morning while lamenting the end of the night. [poets.org]
A nocturne is a poem set at night. [poets.org]
Speech is articulate. Despite deafness, may have known various hymns when initially existing. Being 'consistent' may extend to speech.
Remembers music and lyrical wording, aside from how to phonetically communicate; any individual connection to relevant factors is however absent or dormant. Anything 'earthly' was forfeit through those deaths. Loss of the self is a kind of escape further.
With inability to hear, everything is muted, which accounts for caution when speaking. They do not know volume and caution is a norm.
Reading words is not easy but practice can offset complications. They modernly know Italian sign language and use it often or when applicable.
It takes considerable mental fortitude and practice to read words adeptly, even moderately.
That is one reason they do not often try for social context.
If not able to understand someone through obstructed vision or differences in spoken language, subtle indicators are picked up by Lilium through motion, gesture, or somatic basis otherwise.
Those they know who comprehend LIS are frequently signalled from a distance, which can be advantageous. The same can occur from external parties.
Due to visual capacity, Lilium does not often need a gesture repeated in those cases.
While it displays humour not often shown, Lilium may trick someone by speaking in 'old written word'; if pressured to speak; using 'f' instead of 's' phonetically. A switch over to normal speech by extent would be meant to confuse others. This can be considered a push back, yet not callous in manner. Boundaries exist, besides respect and formality.
Italian Sign Language — "Lingua dei Segni Italiana" (LIS).
Like many sign languages, LIS is in some ways different from its "spoken neighbor"; thus, it has little in common with spoken Italian, but shares some features with non-Indo-European oral languages (e.g. it is verb final, like the Basque language; it has inclusive and exclusive pronominal forms like oceanic languages; interrogative particles are verb final (You go where?).
A sign variety of spoken Italian also exists, the so-called Signed Italian which combines LIS lexicon with the grammar of spoken Italian: this is not Italian Sign Language, however.
Some features of LIS are typical of sign languages in general, e.g. agreement between nouns, adjectives and verbs is not based on gender (masculine, feminine, neuter) but it is based on place, that is the spatial position in which the sign is performed: nouns can be placed everywhere in the space but their position must be consistent with that of pronouns and verbs. ... Other features of Italian Sign Language which can be found also in oral languages are: classifiers; dual, trial, quattrial and even quinquial forms in addition to the general plural; verbs inflected for person. [Wikipedia]
The first Italian text mentioning deaf people's ability to reason and to use their intellect, through signing or other means, was of the legal advisor Bartolo della marca c'Ancona early in the 14th century. This more positive look at deafness was continued with the onset of the Renaissance. The invention of the printing press and, hence, the widespread availability of books stimulated general interest in education practices and this entailed several positive developments for the deaf.
The first Italian teacher of deaf pupils was Pedro Ponce de León (1520-1584 CE), a Benedictine monk. This was likely related to Benedictines and their long tradition of holding silence and using signs to communicate. This was a tradition possibly dating back to the establishment of the vow of silence by St. Benedict in 529 CE in a town near Naples. In fact, the first recorded signs of this language date back to the 11th century. Interestingly, Benedictines also struggled with maintaining an 'official' set of signs for all Benedictines and with the continued arising of 'unofficial' signs in the separate monasteries. [Wikipedia]
Beyond a means to communicate clearly, gestures are quicker than words sometimes. As long as something is understandable, that can be advantageous, whether from a distance or during a negative situation.
One of the consequences of COVID-19 has been greater attention on the risks of infection to clinicians. Much has been made of the need for personal protective equipment, including FFP3 masks, visors, and respirator hoods. Unfortunately these can also impact communication. This can be due to muffled speech, or loss of ability to read lips. This is important in an operating theatre, where clear communication is critical.
Experience suggests that surgeons probably use some gestures to aid communication when operating. The use of sign language in clinical settings has been previously addressed in the literature, mainly as a proposal to manage increased noise levels in the OR. Sign language has also been suggested as an alternative to handle language differences in surgical team members of varied nationalities, as well as to improve action response within a procedure. [bjsacademy.com]
May steep tea for themselves on occasion, other options too much in that regard. This usually goes cold, but it can be a timer when necessary; a lack of steam happens after a while. Likes to sit and read with a cup nearby, despite not being able to drink it.
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.
Isolatory behaviour can parallel the fact that ravens as a species avoid human populaces for the activity present there.
Individuals are inherently solitary but observant.
With terrain being considerable, others may have been passed by. If accurate, Lilium most likely did not recognise individuals as relevant.
Most are nondescript; which is beneficial and not.
There are likely more than apparent, if very scattered and transient. A balance is achieved through numbers and mobility. Although decreasing, as of everything, that is still an offset. Not considerable, but enough.
Even if aware, Lilium cannot advocate for others by extent of isolation.
Actual ravens usually become stressed if in groups. This is a behaviour separate from that of crows.
Food is more scarce in groups, separation occurs as a different tactic essentially.
This echoes the fact that metaphysical elements drift, and individuals regulate resultant factors.
When grouped together, the air is not as clean as when widespread.
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About Angitia in terms of history:
“...I asked once. I understood.”
“...I may keep a distance, pardon.”
"...You take what you can receive. Life has no moral compass, that is a construct as well."
"...That is inappropriate."
"..."
"...Stop this."
“...Please be careful.”
"Stop." | "Why?" | "...You are upsetting me."
“...I do not appreciate that, please desist.”
"Are you a girl or boy?"
"...I might be."
"...Might be what?
"..." They walked off.
“...Those are my plant catalogues and notes, please take caution?”
"...Please depart..."
“...I wish them luck from here on.” | “...May their journey forward be fair.”
"...I am a plague physician. That is what you wanted, correct?"
When going around as a registered physician, by city contract, the mask at the time used would have made nature obscured.
Due to the disease often present on the outer layer of physicians' uniform, and general fear by the populace of being infected, they were typically safe from being confronted.
They were paid for their work, duration by duration. Effort was not quite about the currency as much as other factors however.
It was not entirely harsh. Pain and death were regardless prevalent, awareness of others suffering consciously detrimental through constancy. Despite that unrealised fact, Vieri and others within the same profession were a support.
Plague physicians were avoided for the disease they might carry outwardly on their clothing; if not for other reasons; although acting as one was not constant. Many contradictions are present.
"...If I were wearing a mask, peppermint, carnations, elderflower, roses, sage, cinnamon, viper venom, theriac, and other ingredients."
Not incompetent, even with reticence and consideration. Adept socially and otherwise overall, modernly more than earlier.
Not much has changed through adeptness but has at the same time.
Navigating socially and attempting to consider others’ interests is an overall effort. Fallibility exists, relating to reticence and uncertainty.
This may make them seem reserved occasionally. Effort is regardless put toward consideration and attempting to not err.
Self-based conflict exists along with outward conflictions, resulting in considerable self-doubt despite efforts otherwise. Being distant or formal can result from irritation along with other causes.
“...If I may ask... why?” This or an equivalent may be in response to something that they are not sure of.
The contexts to a response would not be apparent, and whether something is within their own interests would not be either. There is always a chance for malignancy, which is worth caution. They would have learned that over time; risk exists regardless of basis. Being taken advantage of or disregarded in some manner likely has happened before minutely.
'Trying their best' is an overarching theme. Doing otherwise would be self-detrimental as well. This is not just for more positive contexts; losing things is not ideal.
By extent of relative outer manipulation, may not trust others by far if a situation is not apparent. Taking a self-dependent direction is relevant to that degree. It took a while for them to talk more openly with Vieri and Angitia, despite that relative fact had been enough to prompt discussion at all.
It is almost innocent (that initial risk and interaction), which makes sense: there had been no reason for avoiding interactions; prior discourse brief and without resulting conflict. Either way, they benefited from making the choices they had. A mutualism existed that carried over to later spans. Costs yet also existed to these decisions. Learned from relevancies after, although there may have been other effects beyond positive ones.
Mentality has considerable thematic depth to this character. A lot can go wrong, as is a norm for anything. 'Going too far' is in some sense devaluing the self. Already has done that to some extent; not ideally. While that did not mean an end, it was still costly.
That this could happen further is possible. With reticence typical, they have not relayed much of their history to others, allowing for gaps in stability.
Harm is significant on a conscious basis: convalescence for a varying duration would be a possible must if hurt badly.
This mostly depends on severity of an injury. More recent recollections may not be as situated as older sorts, and may vanish depending on the scale of injury.
If something lacks magnitude, relevant memory becomes and remains hazy instead of fading.
Memory usually remains consistent. If harmed enough, they can become confused or disoriented to an extent: not recognising given contexts. In worse cases they may expect to be somewhere long gone.
Reticence and unease can be relevant by extent, realising otherwise. May be wary of others and surroundings, recognition lacking.
Speech would also be more archaic by relative degree; if not mostly Latin, as would be the worst-case.
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Cannot physically shed tears. Action and demeanour is the only evident outlet when grief, stress, or other emotion is relevant. Changes in behaviour and wording can correlate to mental state.
If enough pressure situationally builds, may disconnect emotionally from matters; which can be faulty despite being a kind of defence. Self-interest may not be put into as much regard; tone lacking.
Distance would be necessary to mentally 'turn around'. 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 returns, may withdraw socially or keep silent for a duration; being somewhat overwhelmed and possibly unwilling to cause an issue.
"...I was fortunate. Yet, not enough that I do not understand worse."
They are indirectly a witness to human cruelty by extent of 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.
'Worse' in their own case would be demoralising at a minimum, and if decided on, there would be conflict concerning relevant facts; whether or not apparent outwardly. Reticence or deflection might result.
They often try to avoid being problematic. That may not be good in terms of self-interest however. While not overt in narrative, it is a present element and vice to given characterisation and personality. Guardedness and reticence are also present as faults.
Responses can involve silence or similarly bypassing a question if not knowing the answer, which has happened on occasion in earlier time frames. Being left to say that 'something happened' is not ideal, in various regards.
They can lie, and would admit to lying if pressed, but not without conflict. Often, falsities are avoided for that reason and others. It is easier in multiple regards to be direct. Conversely, being seen as 'strange' would not be ideal. In that regard, contexts related to themselves are often omitted or prevaricated.
Averting or dulling blame is occasionally a focus when challenged, which is a kind of defensiveness.
They do not like confrontation. Being deaf, it can also be difficult to discern an argument enough to conflict with it readily.
There are potentially one or more historical scenes where someone is spoken to for a duration while trying to get them to safety. After that uncertain setting was moved past: due to differences in ambiance, contexts become apparent: either that there was 'no one' guiding that person, or a vague figure turns and moves back out of sight through the earlier path.
Nondescription and remoteness is a norm, which is further bolstered by potential awareness of others.
Ravens are believed to be drifting souls at least, and that leads to other relevancies. Guarding ('raven'), guiding ('hercinia'), mending ('caladrius'). Archaic texts attribute the hercinia and caladrius with implicated reason and intelligence on a mythological basis.
They potentially were called 'caladrius' and 'hercinia' by various persons when their own individual was apparent, but those terms lacked meaning initially. Study relatively overturned uncertainty, leading to other questions that were disregarded given necessity and lack of evident fact.
The hercinia is depicted in Medieval bestiaries and was recorded in the 1st century by Pliny the Elder, who wrote, "In the Hercynian Forest, in Germany, we hear of a singular kind of bird, the feathers of which shine at night like fire." [Wikipedia]
The hercinia is a bird that is born in the Hercynian Forest in Germany, from which it takes its name. It serves as a beacon for travellers because its feathers glow so brightly in the dark that they light up the path. [bestiary.ca]
The hercinia is evidently nocturnal by archaic description. This is separate from ravens, which are diurnal. Depicted tendencies correlate to that of Lilium.
Light is toward the lighter side of the colour spectrum; dim feathers would realistically appear radiant white due to emitted luminance. When the light wound down, there would be nondescription again. 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 can make it difficult to gauge shape).
There is no filter to dilute the light. By extent, luminance appears white.
"Keeping away from people" is a general axiom, for good reason. That does not mean aid was or is averted from. Being aware of travellers correlates to 'lighting up the path', archaically at least.
The Hercynian Forest encompassed much of central western Europe. Northeastern France, the Carpathian Mountains, Switzerland, Romania, and most of southern Germany were covered by the trees which made up its expanse. According to archaic accounts, a sixty-day march would not be enough to cross the forest itself.
It is a primeval forest that has now since vanished. Remnants of it exist in various sections of Europe.
In older ages, individuals were mistaken for hermits, monks, or potentially travelling plague physicians if seen by persons around forests.
In more modern settings, being more overt is refrained from for a variety of reasons; experience bringing habit.
In-passing, speaking to persons who were 'off the path' would not be 'too out there'; ravens being well-known for their vocalisations; at least until it became too direct. Then ghost-story like experiences might be shared; or not.
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.
Being viewed as hallucination later on, when relevant, would have been infrequent as they often left after someone appeared or became evident. One possible scene involves them looking back at someone on a rocky hillside somewhere before eventually turning away. Confusion would have been apparent, the other person wondering why someone was out this far, and 'dressed like that' further. They could be easily mistaken for a historical figure, if not else from a distance or another angle.
Can be fine anywhere, generally.
Being in the background; and capable of going anywhere decided; there are few restrictions.
With how events resulted, acclimated to social groundwork, inquiry and choice resulted in difference.
Whether this was 'good' or 'bad' in terms of self varied.
Interdependencies are significant; harshness and positivism coinciding with other contrasts.
Harshness tends to dull the more time advances. There would be less individuals contemporarily than in earlier time frames. Losses and complications are still gradual.
Population uncertainty leads to other potential complications regarding environmental stability.
The range that awareness consists of is only about three metres; anything beyond that is indiscernible. Further, only if an individual is nearby can they register activity complexly.
This echoes the caladrius element, where they could tell if someone was going to live or die.
If that person were to expire, there was a 'look away' by the caladrius. This was as if nothing else could be done, as if correlating to a cease of efforts by a physician.
That might have been self-defensive. There was nothing that could happen against loss.
The vicinity of a caladrius to someone ailing might have on occasion correlated to the individual breaking down 'evil spirits' which existed within a person's system.
Metaphysical aggregations could be detrimental, either disrupting or directly damaging an internal system. This correlates to the Taoist belief that being consumed from the inside out could happen.
It would correlate to the description, and belief that it could 'pull the sickness' from someone by looking at that person.
Somatic processes are registered if nearby a person (by about 3 metres; a 'bedside' diagnosis). Reports stated that people took the birds near the beds of ill persons to discern chances of survival.
Being able to read body processes was a useful commodity where accuracy could otherwise fail. The humour system was iffy, even in terms of medicinal herbs. Only modern people can use machines to read physiology; that was null archaically.
Up until the 1600s, caladrius were abducted from the wilds, where they live, and forced into small spaces until pressed to oversee ill persons. An individual in that situation might not know if they will be killed if not complying. Eventually manipulation and the surroundings eliminate the idea of something better.
Sensations are individually foreign. 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.
Pressure to keep going would have realistically depended on the situation, and how socially important the person being looked after was. Despite an individual potentially relaying futility, it is not unrealistic that being forced to remain until that person died would have occurred through captors’ decision.
The agony present and eventual death would have been mentally detrimental in realism. Protesting or trying to leave would have been futile however. Other persons would have realistically been keeping watch, either for recovery or to relay the fact of death.
It is not good or moral. But it is realistic to historical context.
'3 metres' is typically enough for self-defence. Knowing someone; etc; is nearby is far enough away that flying off or taking another elusive direction can occur. Being caught would mean worse.
Both the hercinia and caladrius were reported to be luminant, which was a further correlation. Both were hard to find, further.
That would make sense with them being similar to ravens at times; they would be overlooked.
Districts were frequented for those afflicted, by appointment — and they never saw those persons again for one reason or another.
Without antibiotics, at the time it was always fatal.
Some scenes may be 'burned into their mentality' if not lost along the years after, which would partly account for the disconnection in response to stress.
Experienced both world wars. The activity presented by the bombs and gunfire were a deterrent.
Multiple countries and landscapes were crossed through. Remaining inert was not viewed entirely well for a number of reasons.
During times of considerable hostilities, they kept to forests and out of the path of activity.
Through ambient perception, differences between soldiers and civilians were often apparent. The latter were often kept aware for around the terrains variously inhabited.
Encounters still occurred despite efforts toward isolation. This was not without idealism in some cases. Related interactions were brief and not discounted.
Rarely, they considered persons who were hurt, or attempted to lead others from evident threats. A voice, or vague figure would be viewed as eerie in some situations; more in the dim shade of obscuring trees or architecture; but not all had a choice against likely assailants.
Aside from the conflicts that spread widely across the terrain, durations of starvation and epidemics remained evident. There were recurrent attempts to lessen hunger anonymously and bury persons left behind following violent massacres seen in each war. [census.gov]
This was not unlike what they experienced during the Renaissance period: starvation, disease, and conflict frequent. The repetition in events meant occasional decision toward risk.
In most archaic cases when confronted with an aggressor, they often displayed a cinquedea openly from a relative distance to show they were not unarmed. If the other person(s) still made an attempt, evasion was relevant. Rarely did they have to utilise weaponry, but knew where to cut when accurate.
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Italy encompasses many forests. Most of these groupings were visited or remained around, Lilium not idle or stationary. They mostly kept a distance from populated areas, but not entirely. Occasionally towns and cities were crossed through. When activity became more frequent, such as during wars, that did not go unrecognised; various occurrences were perceived.
Lilium has crossed through areas with radiation present without realising due to what nuclear events have occurred, and left without detriment or awareness of that fact, aside from apparent abandonment.
Moths are frequent and diverse; noted many sorts over the 350 years spent idly. Relevant crossings caused frequency in luminance while around forests and other remote places at night.
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.
There are actual ravens worldwide. That is not different here. Individuals are scattered and indefinite.
Ravens are a widespread species topographically. This reflects on individuals' distribution. Beyond European ranges, Asia, the Americas, Northern Africa, and the Arctic ranges are noted to be habituated. Even if not originating at a given location, time and globalisation means drifting. Risk is present in being somewhere unfamiliar, but keeping from people is possible.
For over 30,000 years, common ravens have followed human hunting parties and activity across the Northern Hemisphere (which includes North America, South America, Europe, Asia, and Africa). This is much like how wolves are observed to be followed by ravens presently, to lead packs to prey or carcasses.
Aside from wolves being shown where resources are by common ravens, humans might have similarly been directed to meat or other supplies by caladrius. This is not including individual decision to forewarn of 'odd things', or attempt else that can be considered supportive.
Coexistence has lasted until the present. Ambient occurrences may have potentially lessened or stopped, resulting in less of a buffer further due to decreased numbers through human and other complications.
As caladrius function as an offset in atmospheric accrual, aside from potentially killing and removing generated phenomena (capability to detect biological organisms and cut through flesh correlate, although multiple purposes can relate to either capacity), a lower population than ideal can be gradually complicative.
There may be a present stasis regarding ambient factors until the situation becomes harmful. It may be inherent that the environs will worsen again and the cycle will repeat.
Without as much of a collective buffer present, people hypothetically will be killed as matters worsen.
Unless measures are taken to prevent this, stability may gradually return through a lessened human population – which will also mean awareness of more beyond humanity.
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They are still asocial to some extent as an individual. Typically, paths occur around Verona and other locales toward the earlier or later hours, which somewhat echoes earlier durations.
A healer and guide in-setting and are seen as such by those who know them.
"...Why cause what would need to be fixed later?"
Rationality, but self-consciously omitting other factors. Can be called passive, but not flat.
With earlier and overall efforts to keep worse from happening, that might be typical as a response.
Considering how modern weapons are viewed in Europe in this reality: it may be very unlikely that, given the overtness to relevant sounds, those would be resorted to by any familiar with arcane fields; besides unlikely to be relevant to foreground narrative on that same basis.
Lilium may be wary of arcane and other fields if offered possibility in that regard. Angitia is involved in relevant matters; which were not necessarily ideal by extent of relative discourse and perceptions. Realistically, they would keep away from practices, but try to find ways around situations when viable.
Cannot utilise or direct influence; a factor which is consistent to individuals. Inherent and accrued capability is still considerable.
Cannot be considered an arcanist or magick-user, though helping others with necessities and activity. Herbalism and medicine can relate to arcane fields. Whether that is with idealism or not yet varies potentially, as with most things.
Aside from more benign individuals, other factors exist. Noting and destroying relevant phenomena is an occasional necessity, loss otherwise possible.
Witches and magick users, or 'arcanists' modernly, bypass that ignorance, and often make an effort to maintain a degree of safety.
On a worldly scale, this can be described as accurate.
Verona is not singular as a location regarding the presence of varying individuals. Across Europe, and elsewhere, there are local systems which consider social necessities in a manner that mirrors overall populaces.
The network across Verona is an underlying one to the more active population. Although individuals within locally designated law enforcement are relatively aware of some activity, there is a mutual understanding that causing trouble is best avoided.
Persons capable of being seen typically make an effort to keep matters situationally stable, and those that are less overt typically make an effort to stay out of activity and awareness. It is often that human persons familiar with matters act in support of those who are otherwise unable to interact.
Alike to earlier epochs, from which only written and drawn reports remain, acceptance is limited by social boundaries and need for validation. Disbelief is typical when a person is faced with something world-breaking (fear inherently stemming from difference), when something cannot be proven, or when something may fall under the scope of fabrication (which is more expected with the advancements in digital technology).
Conforming or perishing is an overarching axiom, concerning those who exist outside the scope that current civilisation comprises. In order to fend against cessation, welfare and basic necessities are a must to address, hence occupation of towns and cities underlyingly.
Not all arcanists or other relative authority figures within limited spheres, in regard to interconnections, are able to stop illicit behaviour. A warning or ultimatum is still typically enough for most occurrences.
While Angitia and Corinne have been present around the comune, no persons have thus far done enough to be considered worthy of being denied relative support. When accurate, that essentially would mean an individual needing to adjust or relocate to another locality, regulations necessary to protect the thin safeguards keeping everything stable.
They essentially are in charge of spaces that others may erroneously pass through, and safeguards are important. Their quarters are usually shut and barred from entry, the door airtight.
A bed, small refrigerator, and a bookshelf with records are present. A shaker incubator, thermal cycler, and other equipment are frequently stored in a nearby floor cabinet, the surface of which is a workstation. They clean surfaces daily to prevent contamination of samples, a cage of one or two mice occasionally present in order to determine potency of a modified strain or toxoid vaccine.
Being nearby enough typically, if any symptoms occur by extent of an introduced extract, they are often aware of what results. Batches with minimal complications are further developed. Despite conflict about inflicting illness, the fact remains that resources are limited, and innocuity is necessary for others' welfare.
They try to be certain to give the cage to Angitia, or move the container elsewhere, if something goes wrong. Awareness of either individual suffering does not sit well with them, more when unable to do anything against it.
An awareness of the inner workings and physiology of the people they look after is necessary to know what is ideal in terms of vaccines. A considerable amount of information and recollection is kept to mind in order to not accidentally kill anyone with vaccines or other treatments.
It is not often they use relevant vaccines, unless necessity and certainty are definite enough. Despite this, an awareness is kept for possible outbreaks in the nearby vicinity in order to alert others to be careful with interactions.
Warning others of occurrences does not differ by far from historic basis.
Researching through the use of books and a laptop given to them by Angitia is frequent. Local occurrences are often evident to that extent. In their view, it is better than a phone: which typically requires body heat to work. The one they were given has a keypad instead of a touchscreen.
They do not typically carry a mobile device, although this varies as a fact depending on recent events. Due to being deaf, and unable to feel anything, it would be often unapparent if it was ringing.
For the most part, mitigating injuries and lesser ailments is within attempted dispensation. Herbal tisanes, extracts, and other means at considering wounds is frequent. Considering the local network is a typical routine, albeit persons who cross through the city are often directed to themselves or Angitia regarding complications.
PCR is fundamental to many of the procedures used in genetic testing and research, including analysis of ancient samples of DNA and identification of infectious agents. Using PCR, copies of very small amounts of DNA sequences are exponentially amplified in a series of cycles of temperature changes. PCR is now a common and often indispensable technique used in medical laboratory research for a broad variety of applications including biomedical research. [Wikipedia]
Several vaccines are made by taking toxins and inactivating them with a chemical (the toxin, once inactivated, is called a toxoid). By inactivating the toxin, it no longer causes disease. The diphtheria, tetanus and pertussis vaccines are made this way. [chop.edu]
Production of an attenuated viral vaccine by classical methods requires that the virus be grown in cultured cells, or more rarely, in an animal. Some genetically engineered attenuated vaccines use a virus that has been specifically modified to reduce virulence. [sciencedirect.com]
Their character narrative is not violent in basis; which would not support attempts to get by without drawing complication. Nondescriptness can be defensive; if not advantageous.
Involvement was yet eventually necessary in terms of surrounding activity. To some extent: still remains to the background, which has idealism individually.
A phone plan was initiated by Angitia, Corinne, and others for those who would otherwise be out of reach. Information is confidential and private beyond payment typically, in terms of contract and use. People who do not legally exist would need support in that manner.
Money is somewhat pooled and finances individually accounted for. Resources are distributed more than currency between those who do not entirely depend on the latter. That said, money is important.
Angitia earns currency for her work commissions, whereas Lilium distributes what they make to various small shops for a moderate return. She enchants things for free for people who cannot pay and earns a varying amount depending on agreements. It is probable she has a sturdy clientele, which can be exhausting depending on the workday between walking and employment. By this indirect clandestine element, she keeps her work unapparent to people outside the social sphere traversed.
Tea, candles, sewing products, and other goods that are custom made are somewhat in high demand. The sellers who are distributed to gain a profit margin, whereas Lilium gains at least €10 or €15 per item passed along. About a week, around €200 might be applicable depending on activity and situation. Currency gained is often partly distributed to others, although a relative amount is used to obtain materials for further efforts.
Anonymity exists in that sense; the shop owners do not depict most sources publicly. Lilium only has to make a journey to various shops on occasion to deposit a small stock; and they are careful in that regard as well, as per usual.
Lilium has drawn scenery that no longer exists; while it is not often they focus on people for individual reasons. Angitia did not try to press it, when discussion occurred.
As of earlier chronologies, typically carries a journal filled with sketches and thoughts. This is frequently with them while out, being small enough to set away in a pocket. Part of the earlier mornings are spent with the scenery as a focus. This may become more safeguarded after events start gaining dynamism, for various reasons.
In most chances they do not risk being 'avian' often, knowing that it would be odd for some contexts to be relevant. It can be dangerous further; while not too likely to be relevant as a factor via decision.
Often draws anatomical diagrams; sometimes loosely based on what is discerned from others’ systematic activity.
It is likely that both human and nonhuman persons are depicted in relevant writings. Wounds and related complications can be easier to treat in that regard.
Diagrams and understanding equal explication or capability of how to easily kill however, which is partly a basis for concern.
A journal is kept that historically was called an 'herbal', meant for species encountered along travels and through suppliers. Another is also present for sketches of scenery (past and present) and passing thoughts. They keep this one more hidden away.
Multiple journals or log books have relevance, considering the three-year time frame and frequent attempts toward activity. Making up for lost time is a focus, more with necessities present.
Their quarters and the kitchen has been overtaken to an extent by plant cultivars. Botany is a considerable interest; besides medicinally beneficial.
Being in a space by themselves is often frequent when not going around actively. They often mentally drift or otherwise keep busy when alone. Maintaining a room with many plants is relatively unconsciously relaxing. There is familiarity and relative ease in having things to look after.
There are 10 tree cultivars visited occasionally around the alpine range. Pruning is a focus by both Lilium and Angitia during infrequent paths to the cottage, which is old and familial in terms of Angitia’s correlation. Fig, orange, lemon, lime, pear, apple, peach, plum, and other cultivars are present.
Not all plants have corresponding flowering and fruiting durations. Lilium has stored a considerable amount of products from those trees, aside from other garden crops. A monthly journey typically occurs from the mountains to the city, and they use a bus along with Angitia to transport stock.
Distance on a perceptual scale means there is no overarching awareness of relevant individuals, and no likely help to that degree.
Persons dying from dehydration, starvation, or other complications is more likely by extent.
Lilium passes along medicine, food, water, and currency. That is where their cooking attempts often result.
Malnutrition and deficiencies are detrimental for others, and otherwise can impede activity.
Runs have importance: although Lilium stays around the flat during the earlier hours for various purposes.
A lack of outside awareness supports navigation. Conflict and hindrances are unlikely, whether there are crowds or not.
There are less crowds depending on the time of day and being able to maneuver around the streets means carrying food and water to various locations with less complication.
Most persons looked after are barely known, but a few are more familiar.
Not everyone is that well off situationally. It does not hurt to be considerate.
Bypassing another person is typically relevant where hostility is concerned.
Rather than gratifying someone or expending effort, a situation is typically forgone. It would not be brought up again in some probability unless forced as a conversation.
Staying from altercations is a focus. Passiveness and varied interests exist to relevant deflection; anger escalates violence. It is possible to contend, but it can be easier to move past enmity, when viable at least.
While not that conflictive, can hold their own to an extent at least, being able to 'discern' physiological ranges. Knows where to inflict pain for a given purpose, if necessary, despite not liking that decision overall.
They may aim for the lungs if without anything defensive. The fact that someone was breathing would be apparent; a loss of air would similarly be evident. There is not much someone can do when winded, including a chase.
Self-interest is present. They would realistically leave as quickly as possible if that became necessary.
If holding a pair of scissors or another weapon in a relevant situation, they would typically not use them. Wounding someone would be viewed as detrimental in regard to outer interests and their own awareness.
A conflict is typically abrupt and may require every available moment. External impairment would be registered beyond resulting pain and other factors: which can be mentally detrimental.
They typically make rounds about the comune in the early morning or later into the night, which is not different from earlier chronologies.
Being attacked is a possibility. Although Verona is a quiet location, there is always a risk of worse.
Keeping a weapon on their person was something Angitia emphasised as important, although they have not yet had reason to utilise anything.
Understanding of matters, including potential detriment, still means caution.
They are close friends. If other notions were relevant, limitations caused avertation. Both are fine with how things are.
Lifespan is one basis for not becoming romantically involved. Further, too much happened to consider it.
It is not likely that they would support anything beyond platonic relationships. Being close to others is “faulty”, and too much consideration can be painful eventually.
It is a healthy relationship. She is not forcing them to do anything; manipulation does not exist on either side.
Angitia gave them a chance to take a social direction once again; which was not rejected. Although capable of surviving, that is not exactly correlative to being happy.
If they want to leave, they are capable of the decision. That they do not is indicative of perceptions.
They usually have gauze under their sleeves. When relevant, it is readily available; and otherwise could serve as bindings if they become hurt.
Lilium has been injured before. They understand complication; meaning effort to keep from worse states.
Accidents, and rarely being indirectly involved in skirmishes, had relevance on occasion.
They can be killed and would disappear if that happened. Cessation is about the rate of a typical individual, excluding organs and blood as a hindrance.
Making disinfectant may have less risk and cost than buying it. It may be periodic that they decontaminate the surroundings after cleaning and dressing a passing individual’s wounds. The DNA left behind is erased by extent.
Whether an individual encountered or caused something would not be asked; knowing details is a potential risk for themselves as well as others. Having information can mean others might attempt to pull fact away: being known as a neutral party would be beneficial in multiple senses.
If worms or other eukaryotes are evident in a system, it is more likely in current time frames that Lilium would be upfront about relevant complications. Historically, there were social hindrances in various directions; which are now absent.
4mm is enough that larger specimens are discernable, and that can mean others are present further.
Sudden symptoms where there are normally none can also mean illness or pathogenic infection, which would require correction.
They are frequently working despite that they do not have to. Leisurely crafts can also be considered work in that sense, but not as focused.
They are around the garden space when not working indoors in crafting things to sell for their own income and benefit, or making rounds for various other reasons.
Lilium often looks after the surroundings, insects (mostly bees and butterflies, depending on the month) included. Stocking water filters and feeders is kept up with.
Effort is also involved in the cottage space. This features non-endemic plants closer to the building and more native sorts further out around the grove and woodland past it.
They sometimes pick berries to can for preserves. That range is not influenced usually. They are very selective about what is modified in awareness of complications. Poisoning, or worse, can occur depending on chemical concentrations.
A few cultivars of gardenia, jasmine, and various bacterial cultures they keep restricted to their quarters are typically all that is chemically hazardous at the flat.
They often leave a gardenia cultivar at the front of the flat at night. Anyone who stays long enough to attempt to break the lock (which is a precaution in response to one incident) eventually passes out at the front. Relevant persons are moved by Angitia (or Lilium) away from the flat so that they can be assumed to be inebriated by police or passerby.
Most know to avoid their home by hearsay given that, although circles are limited. Drowsiness would likely be realised as a risk by most, who were not bent on matters. Even if the source was not recognised, it would be a reason to leave.
They have a couple hanging succulents in their living quarters, mostly centered around a window.
Hoya carnosa and related species have relevance. Echeveria cante are further relevant.
Putting plants around a window can be ideal. Individual cultivars are natural diffusers by extent.
At times Lilium moves those when needed, both for wounds and other purposes.
If a plant is grown in water charged with magical or healing contexts, it is characterised by that factor.
Angitia frequently writes labels for jars which are set in a window sill to gather energy from the sun. The water within these containers is used for certain cultivars.
A camellia sinensis is set away. The leaves are cultivated and stored by Lilium for emergencies. Relevant supplies are limited and not often used.
While grown in a manner that convalescent factors are bolstered, they are not instant. Wound healing can be painful or taxing if rapid. Nondescription is also ideal.
As an herbalist; etc; typically knows what is ideal to avoid poisoning on a normal basis. In terms of altered materials, they use less to offset given factors.
Occasionally offsetting pain is attempted with painkillers, when available. Painkillers can be a norm whether or not something is objectively normal.
Does not like causing pain for various reasons, but that may be inherent to efforts.
Would be forward if something was going to hurt, if not also apologising prior to an attempt. Wound repair and related processes are not to be taken frivolously. A lot can be affected by something.
'Drugless' painkillers include: turmeric, ginger, cayenne, garlic, St John’s wort, valerian root, white willow bark.
At times tries to keep Angitia from having more than one glass of alcoholic digestif when other necessities are present. Stress can make it difficult to think. Limits also exist for herbal extracts, regardless of individual use. Everything is a drug technically, food and water included.
Angitia may have been eventually forced to tell Lilium what she knew, her own direction not something that would be ideal to omit for their safety and interests. Worries have resulted, but are typically unvoiced.
Witches were and remain mediators between humanity and other individuals. They historically might have been aware of crossroads to 'elsewhere'. That does not mean relevant paths were risked.
Both local matters and 'outer sorts' were contended with as much as knowledge allowed.
Those were the same persons historically burned at the stake: not ideally, and for more reasons than apparent in-universe.
"Who is going to keep the bad things away" when those capable are dead?
Most do not see what they are not attuned to. As energy (magic) depleted, so did awareness of it and relevant individuals. Humans overall 'disconnected' from what used to be accepted and perceived.
Humans cannot generally see what is not 'real'. Genetically what is 'other' or 'outer' was phased out from perception.
Being 'beyond human perception' at this time, if not indefinitely, individuals who are 'other' are essentially 'eldritch'; being 'outer'.
Imperception encompasses ostensively 'allegorical' individuals.
Locally and otherwise, it is uncertain how many still exist.
As civilisation evolved and compounded, tradition and practices changed with it. The efforts by certain characters to keep things stable is fueled by centuries of understanding; they are 'just' taking up the mantle in order to survive.
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A Cultural Efflorescence
Violence Warning
Definitions
Content Warning
Content Warning
That is not everything relevant to their design: nondescription, capability, and other aspects present.
There was a functional purpose to why plague physicians were visually 'creepy'.
The outfit was meant to be scary.
It was not a new concept at the time and correlations exist by extent.
There is no direct connection, but regardless a parallel.
That is what they (and others) (partly) do functionally: reduce chance of things occurring ambiently.
Being able to cut through flesh adeptly, and know where to cut, is significant: there is rarely utilised capability to address complications improvisationally, and potentially kill things that would otherwise be a danger to others.
Medicine is multi-sided. It can be beneficial or harmful, depending on intended purpose.
Content Warning
Diagram Warning | Structural Contexts
Content Warning
Content Warning | Ecclesiastic Systems
Worldly Contexts
Responses to Outbreaks by Italian Cities
History of Monastic Medicine
Content Warning | Typical Diseases, Common Names and Remedies
Spotted feaver: typhus or meningitis.
Quinsie: tonsillitis or inflamed tonsils, often when tonsils were abscessed and obstructed breathing. | Ginger, peppermint, chamomile teas.
Rising of the lights: lungs were often called "lights" as these are very light-weight organs. The term is thought to be related to severe coughing and the perception that during a cough the lungs would rise up in the chest.
Surfet: overeating, gluttony, or vomiting from overeating. Aside from direct death from overconsumption, it was a grouping for many types of death that often went along with being overweight: death from untreated diabetes, Cushing's Disease, heart failure, and more.
Teeth: a dental infection leading to death.
Thrush: a yeast overgrowth or yeast infection of the mouth.
Tympany: an abdominal tumour growth or other bloating or distension of the abdomen, especially when air or gas was caught within the abdomen or intestines, causing a hollow sound.
Tissick: a cough. It can also refer to the coughing and wasting away from tuberculosis.
History of the Norbertine Order
Contexts of Travelling in 16th Century Europe
Use of Hawthorn in Europe
Initial History
12 | Vocal and Gender Elements
Ecclesiastic Chant Contexts
13 | Horror
1 - (c) abstinence from food, hunger.
2 - (a) The absence of a desire; (b) in ~, in vain.
3 - An avoidance or a prevention of sickness;— ?error for avoiding ger.
[quod.lib.umich.edu]
14 | Further Horror
Content Warning
White Blood Cell Information
Senses and Phobic Notions that Aggregated
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. A long series of sticks, wound into a full cable. There would be vague 'eyes' and 'stomachs' along various sections, due to the collective and symbiotic literal tie-together. If broken, there would be sharp spikes sticking and projected out in a defence or offensive effort. Puff balls 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 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 quills. 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 further, jagged typically. 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 around it 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 factors, apparent dust, that they consist of reform into something else later. Becoming disoriented with the change in scenery may occur if already wayward. A heart with feathered wings branching out from it. Floats and drifts freely. May compound with others into a larger organism. May compound with present organisms parasitically. A virus-shaped arachnid. The cube section rotates panoramically. Rapid in motion. An 'injection needle' may extend from the centre to pierce anything clung to. The results of this are dubious but often hazardous. A thin mass that hides in shaded areas of structures. It moves slowly, reaching out to passerby and engulfing objects. If appearing in a building, it may suffocate nearby persons.
15 | Social Factors
Social Factors
Archaic Social Factors
Social Progression in Italy
Rhetoric
16 | Mythological Factors
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Further Context
1. trap (for catching animals); snare
2. trap; trick; ruse
3. Animal trapping | Animal trapping, or simply trapping, is the use of a device to remotely catch an animal. Animals may be trapped for a variety of purposes, including food, wildlife management, hunting, and pest control. [jisho.org]
17 | Salutary Elements
Traditionally Foraged Species:
Useful Fungi (found from spring to winter):
Habit Contexts
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Both vestments almost exactly like Lilium's attire: which occur from their feathers, that are also part of themselves until detaching.
Immaterial > material.
Catholicism was not a choice, Protestantism was. The difference in thought was an upheaval that did not happen without recognition.
The pope and a successor indirectly killed many persons in order to instill fear. It did not work.
Opposition is a natural response.
As opposed to ancient or other time frames that involved constant but gradual death, it was a massacre essentially.
Other thematics:
No skin or defining aspects are present: memory is universal.
Linen was a highly used cloth historically, in many places.
White was one shade related to mourning; aside from related to people of learning often. Linen is tawny unless bleached. White linen can be expensive depending on the location, historically.
Ravens were "believed to be the souls of the dead"; coherency was realistically spooky; and it "would not make sense" for individuals to know things that people who passed did, otherwise.
18 | Covert Elements
19 | Nutrition and Culture
20 | Further Social Elements
21 | Medicine and Anatomy
22 | Name, Gender, Perspectives
Their gender is unknown or undefinable.
Their gender does not align with any binary or non-binary categories.
They are removed from the concept of gender.
There are no words to fit their gender experience.
They do not care about gender, either an internal identity, as an external label, or both. [lgbta.wikia.org]
23 | Personal History and Details
Queer Relationships in the Renaissance
24 | Behaviour and Rhetoric
Italian Sign Language Contexts
25 | Quotes
"..."
"...Stop this."
"...I might be."
"...Might be what?
"..." They walked off.
Content Warning
26 | Limitations
27 | Topography
Past Contexts and Supposition
28 | Concluding Details
Toxoid Information
Content Warning
Content Warning
Historical Background Context