Seguleh
Little is known of the mysterious warrior culture of the Seguleh. The term "Seguleh" is a single word used to denote many meanings. Depending on context it could refer to a specific member of the Seguleh people, the people themselves, the atoll from which they originate, or their cultural heritage and way of life.
Originating far to the east on a ring of islands known as the Seguleh Atoll, the Seguleh people are a human society who are fiercely protective of their culture and customs. Outsiders are rarely, if ever, allowed beyond the docks of the Seguleh Atoll's few ports. Those few merchants who have been deemed honorable and trustworthy enough to trade goods and services with the Seguleh gain access to an extremely rare spice known as Xiangliào, prized for both its strongly medicinal properties and unique magical sensitivity.
The only Seguleh who interact with the outside world always do so from behind a miàn, which is an expressionless white mask with eye slits or holes. While typically undecorated, higher ranking members of a particular faction may sometimes include stylized calligraphy to denote which of the three Ways they follow and their rank among those of their brethren.
Naming Traditions
Family names
Since outsiders are not privy to the private traditions and practices of the Seguleh, naming traditions among the natives of Seguleh Atoll are unknown. The only Seguleh to interact with outsiders are masked adults who provide only a moniker and the "Seguleh" demonym. This moniker is often monosyllabic in the case of the Baimiàn, but other factions may not be as restrictive. Among the Seguleh people themselves, it is likely that some sort of surnames are used to denote clan or familial membership, but away from the atoll, all Seguleh consider themselves one people.
Other names
While most Seguleh provide only a monosyllabic name to outsiders, there are a few very specific exceptions; 100 to be exact. All members of the Hundredth, or Baimiàn, include their rank when naming themselves, even to outsiders. A Seguleh who has obtained the rank of 99th, for example, might introduce themselves as Reince Seguleh the Ninety-Ninth, or simply Reince the Ninety-Ninth. In these cases, the demonym "Seguleh" is implied by the stated rank, and therefore not necessary.
Culture
Major language groups and dialects
The Seguleh speak a dialect of common which incorporates both a unique form of sign language and postures to convey complex ideas with few actual words spoken. It is believed that there are also a number of words unique to the Seguleh dialect which have no direct counterpart in common. For example, famed anthropologist Duederodimous Dho claims to have deciphered at least 40 different representations of the common term for "honor".
Shared customary codes and values
The Seguleh believe that pursuing perfection in this life contributes to the balance of the universe. Improvement of the self enhances the depth and vitality of one's Qi. When a Seguleh perishes, this Qi disperses to become one with the Qiyuán'zhòu. The balance of that life's pursuit therefore contributes to the overall well-being of all things.
The drive for perfection and self-improvement is not limited to a single discipline. For the Seguleh, there are multiple paths to perfection collectively known as the Ways of the Paragon, each of which offers a different path to fulfillment.
The Way of the Blood represents those paths dedicated to martial prowess and the perfection of weaponform. By far the most famous Way of the Blood faction are the Baimiàn, whose peerless mastery of weaponcraft is respected worldwide. For the Baimiàn, battle is an almost religious act, not to be entered into in an emotional state and performed like a dance or prayer. In practice, all paths are equally honorable, but it is these Hundredth that earn the most prestige and to which many Seguleh aspire. Most Seguleh encountered outside the Seguleh Atoll are adherents of Way of the Blood, which is denoted using red calligraphy. To master one's blood is to master one's tranquility.
The Way of the Body represents those paths dedicated to physical perfection and health. It includes such occupations as doctors, healers, herbalists, and monastic orders dedicated to pushing the body beyond its limitations. Even those not dedicated to one of the monastic traditions are often paragons of health and fitness. A generic term and honorific for any healer in the segulehn language is Hiràn. Members of this path typically use yellow calligraphy to accentuate their miàn. To master one's body is to master one's self.
The Way of the Hand, by far the most populace of all pursuits, includes those who primarily work with their hands. These are the laborers, farmers, sailors, tradesmen, crafters and many more occupantions too numberous to count. Each, in their own way, seeks to be a paragon of their life's pursuit, to achieve beyond those who have come before them. The Way of the Hand is not concerned with glory or recognition, only with the betterment of the People as a whole. Due to its association with the earth and the fundamentals of day-to-day life, followers of this path typically use brown calligraphy to adorn their miàn. To master with one's hands is to master one's environment.
The Way of the Mind includes those pursuits dedicated to greater enlightenment and mental fortitude. Philosophers, strategists, and psionicists lay claim to this path as they endeavor to transcend the bounds of traditional thinking and limitations. This path also includes the Dimàn, who serve as the spiritual guides and tutors of the "whispers" of Xan Yae. Way of the Mind followers who leave they atoll may include blue calligraphy as part of their miàn. To master one's mind is to master destiny.
The Way of the Soul represents all those vocations that strive for mastery of art, beauty, and permanence. This is includes a wide variety of pursuits; everything from calligraphy and sculpture to chroniclers and mummers. The famed (and atypically loquacious) loremasters known as the Shirén, who might be considered akin to bards, also follow this path. Green calligraphy is sometimes used to accentuate the miàn of Way of the Soul practitioners. To master one's soul is to master legacy.
Funerary and Memorial customs
The concept of the Qi is central to the traditions of death among the Seguleh. The concept of Qi, which is both the soul and the self, is intrinsically tied to the ancestral homeland of all Seguleh.
When a Seguleh perishes, his or her Qi is returned to the Qiyuán'zhòu, translated roughly to mean "origins of eternity". The Qi then disperses to rejoin the soul of the universe much like a wave returning to the sea. For a time, the wave had shape and purpose; it rose, crested, and eventually fell. Once its purpose was fulfilled it once again became part of something much deeper; something eternal.
On the Seguleh Atoll, this transfer occurs simultaneously with death due to the strong, concentrated presence of the Qi'ren, or "soul of the people".
Away from the Seguleh homeland, the Qi of a perished traveler may become lost. Therefore, it is the duty of every Seguleh to ensure that their brothers' and sisters' Qi is returned home. This is most often accomplished by returning the blood of the fallen to the soil of the atoll, but a personal possession can serve as a substitute if necessary.
Comments