Deýliri
Those that serve the Dominion
Endë Di'Deýlir siltanë idë ζ vidmidë neda aklyri neda mafettëThe Deýlîri (Tretalleri. /dɛ.jɪ.lɪ.ˈɾɪ/) take their name from the ancient moniker of the tretalleri Dominion, Deýlir. They comprise the vast majority of modern tretâllë and are defined more by their allegiance to the Dominion rather than any ethnic heritage. The Deýliri identity cuts across nearly all extant tretalleri ethnic groups, the majority of which are exclusively Deýliri. In and around Di'Termalttë alone, there are dozens of ethnic groups that identify with the term Deýliri, a notion that is underscored by the fact that modern scholarship hardly, if ever, treats the Deýlîri as a monolithic cultural entity and more as a collection of many different ethnic groups that are bound together by a common allegiance to their country, a common history, and a common culture that is owed to the bond of their nation.
In the Dominion, I am protected, whole, and victorious
Naming Traditions
Feminine names
Annara, Aleý, Brena, Blymë, Farna, Faellë, Irinna, Ircena, Jinara, Kaan, Mirnen, Qaennë, Searrë, Varna, Wirna, Zanyra
Masculine names
Arnen, Arra, Bilnë, Brinë, Beýn, Cirwen, Cirrë, Cilmë, Kilnen, Kilyen, Kreýdë, Miernë, Morë, Tharnë, Tyennë, Vrist, Wreýn, Zavyrr
Family names
a'Callan, a'Devytorë, a'Diren, a'Dovyndë, a'Lira, a'Nara, a'Noren, a'Rolmë, a'Tirtyrë, a'Zo-Hanyll
Other names
Tretâllë believe in the power of names, but not in the sense that a person who knows another's true name has some measure of control over that person. Instead, tretâllë believe that names carry the weight of their history and their destiny with them. That is, they believe that the attitudes and beliefs of a significant person who carried a name in the distant past may inform the attitudes and beliefs of a person who carries that name in the present.
As such, through history, tretâllë have believed in having more than one name, to minimize the impact of historical individuals on a single person's life. Among the modern Deýlîri, three names are important: one's given name, one's chosen name, and one's House name. Historically, during the days of the early Dominion, when regional differences in religion were still prominent in the populace, there was a fourth name of importance to the Deýlîri that marked their chosen patron god, but such names have fallen out of fashion.
A given name is rather self-explanatory as it is the name given to an individual by their parents. At the age of majority, 27, a tretâllë might, if they wish, take on another name. This name becomes their "chosen" name, which takes precedence over their given name in the eyes of the law. Most "choose" their given name, but there are those who might not agree with the history of their given name and decide to take on another one that they believe to be more aligned to their ambitions and beliefs.
Although they have family names associated with their immediate relatives, Deýlîri tend not to use these for anything other than official documentation. To them, Houses, which are collections of families descended from a common female ancestor, the matriarch of a house, bear far greater social and personal significance. Thus, family names are used only to identify themselves from others of the same house who share the same chosen name.
Ideals
Beauty Ideals
The true pinnacle of worldly beauty is in the realization that either it does not exist, or that it differs wholly for each and every soulThough they appreciate a good-looking individual when they see one, the Deýliri view the pursuit of physical beauty as akin to a quirky hobby — something that isn't good or evil in and of itself, but certainly doesn't work for everyone and is harmful in excess. The Deýliri predilection against valuing physical beauty stems from a turbulent history; the elledŷnnë, and their predecessors, who were the ancient enemies of the tretâllë believed that physical beauty was the only characteristic that truly mattered. It was, ultimately, this belief that led to the enslavement of the early tretâllë in the mines beneath the Shrouded Peaks, and the scars left by that collective trauma remain to the modern day. This is not to say that the Deýliri lack the ability to appreciate physical beauty. Rather, they do not view it as a characteristic of particular importance. Instead, they value strength, skill, and sharpness of wit moreso than the fairness of one's skin or the symmetry and pleasantness of one's face. Confidence, as well, plays an enormous part in the way that they judge each other, as they believe that the ability to be comfortable in one's own body, despite one's physical flaws, is important.
Gender Ideals
The vast majority of tretalleri communities, to which the Deýlîri are no exception, are firmly matriarchal. Lines of descent, for instance, are traced through the mother, and each House is de facto ruled by a matriarch except in extraordinary circumstances. There are some who look at the fact that the title of Pale Imperator is reserved solely for those of the male gender and use it to make the case that the Deýlîri are patriarchal, but this view is challenged by the equally significant fact that the highest court in the land, barring the Imperator's, has seats exclusively assigned to women.
In Deýliri culture, women enjoy a particular reverence. Mothers, especially, occupy a privileged position in social and political circles. Deýliri women are viewed as stewards and protectors, standing for the bonds of emotion and blood that help the Dominion stand strong even in times of crisis. They are celebrated as decision-makers and movers of history, warriors for hearth and home, who protect everything that the Dominion stands for.
This is not to say that men and traditionally "masculine" roles are undervalued or disregarded in the Dominion. Deýliri holds men as equal to women, but different, working both with and against them for the sake of achieving their shared goals, a value so ingrained in their culture that it is one of the cornerstones of the Faith of the Nine. To the Deýliri, men are supposed to be providers and scholars, discerning and sharp of wit. They are expected to be advocates and teachers, preparing the next generation to bear the burden of their forefathers. More than that, they are expected to have a strong sense of duty, and a willingness to ride out into the larger world to not only make it a better place for the children of the future, but also to spread the values that underscore the Dominion.
In Deýliri culture, women enjoy a particular reverence. Mothers, especially, occupy a privileged position in social and political circles. Deýliri women are viewed as stewards and protectors, standing for the bonds of emotion and blood that help the Dominion stand strong even in times of crisis. They are celebrated as decision-makers and movers of history, warriors for hearth and home, who protect everything that the Dominion stands for.
This is not to say that men and traditionally "masculine" roles are undervalued or disregarded in the Dominion. Deýliri holds men as equal to women, but different, working both with and against them for the sake of achieving their shared goals, a value so ingrained in their culture that it is one of the cornerstones of the Faith of the Nine. To the Deýliri, men are supposed to be providers and scholars, discerning and sharp of wit. They are expected to be advocates and teachers, preparing the next generation to bear the burden of their forefathers. More than that, they are expected to have a strong sense of duty, and a willingness to ride out into the larger world to not only make it a better place for the children of the future, but also to spread the values that underscore the Dominion.
Like the Maiden, the woman is strong. Her hands are hardened by the sword she wields to defend her family. She is level-headed, practical, and steadfast. She faces adversity without fear and protects those she cares about without hesitation. She trusts her heart and makes decisions when the circumstances demand it, but she also discerns when a situation warrants a moment of forethought.
Like the Mother, she is firm and unyielding when discipline is called for. She is a warrior, stalwart and resolute, unafraid to give her life to protect that which matters. She is the shield of hearth and home.
Like the Smith, the man is resourceful and inquisitive. His mind is his most powerful weapon, and his senses his most trustworthy tool. He trusts the evidence that he can see, and though he considers emotion, he does not let them influence his decisions. In any circumstance, he surveys the situation and takes his time to figure out the best course of action.
Like the Father, he is patient and warm. He is a good listener, a crying shoulder, and a comforting presence. And yet, he is grim when duty demands. He is a warrior, disciplined and law-abiding, unafraid to fight for the values that he holds dear. He is the lance that shall unite the world under the Stranger's banner.
Courtship Ideals
Unlike the khathari who expect females to start a courtship, and the erinin who expect males to do so, the Deýliri are one of a few groups of people who lack a cultural gender preference with regard to the initiation of courtships. However, it is more common for women to approach men than the other way around.
An important aspect of Deýliri courtship ideals that is often glossed over by more scholarly texts is the importance of a preexisting emotional bond between the parties involved. Though not unheard of, spontaneous courtships are an anomaly. Instead, there is a cultural expectation that individuals looking to court other people at least be good friends with the object of their affections.
An oft-overlooked aspect of Deýliri courtships is the fact that they can involve more than two people. Two or more individuals can jointly court a single person, and, conversely, a single person can jointly court two or more individuals.
This is not to say that courting two people separately or accepting courtship from two people separately at one time is considered good or right, but rather it opens the door to courtship for and by existing relationships. It is considered unconscionable to offer or accept courtship without the knowledge of one's existing partners. More importantly, a relationship where there is a lack of a deep emotional bond between any two of the persons involved is considered a flawed one.
With regard to length, courtships are expected to last at least a year before any commitments are made. The Deýlîri with their long lives and capacity for long-term thinking, are not given to the whirlwind romance. They can feel the tumultuous emotions associated with these types of romance, but they are more likely than other peoples to show restraint to ensure that the relationship can be a lasting one.
A profession of romantic interest is traditionally expressed with the offering of a trinket, typically hand-crafted and often rendered in the shape of something that has significance to the preexisting relationship between the individuals involved.
Antler is a popular material, though sometimes the hard wood of the anmig tree is used in its stead. In some regions, especially near the border with the Desolation, a difficult-to-cultivate flower, the llylara is grown and used as an alternative.
Such professions of romantic interest are expected to be polite and cordial, regardless of the outcome. A mean-spirited rejection is viewed as the mark of an unsavory character on the side of the individual being pursued.
Should both parties consent to continuing the courtship, they will tend to spend a lot of time with one another, be it in public or behind closed doors. It is not uncommon for partners to be intimate, even at this early stage in the relationship, as the Deýliri have no compunctions against extra-marital sex, and even believe that knowing one another in a carnal fashion contributes to the health of the bond between the two parties.
The Deýlîri are not prejudiced against the notion of multiple romantic involvements as long as there is transparency. Polyamory is considered normal. However, having more than one courtship ongoing at a time is considered disrespectful as Deýlîri are expected to dedicate a significant amount of time and effort to their courtships.
Antler is a popular material, though sometimes the hard wood of the anmig tree is used in its stead. In some regions, especially near the border with the Desolation, a difficult-to-cultivate flower, the llylara is grown and used as an alternative.
Such professions of romantic interest are expected to be polite and cordial, regardless of the outcome. A mean-spirited rejection is viewed as the mark of an unsavory character on the side of the individual being pursued.
Should both parties consent to continuing the courtship, they will tend to spend a lot of time with one another, be it in public or behind closed doors. It is not uncommon for partners to be intimate, even at this early stage in the relationship, as the Deýliri have no compunctions against extra-marital sex, and even believe that knowing one another in a carnal fashion contributes to the health of the bond between the two parties.
The Deýlîri are not prejudiced against the notion of multiple romantic involvements as long as there is transparency. Polyamory is considered normal. However, having more than one courtship ongoing at a time is considered disrespectful as Deýlîri are expected to dedicate a significant amount of time and effort to their courtships.
Five years after his coronation ceremony, during Di'Tennajommë, in the year 20.631 NA, our Imperator Mithan a'Callan, with a bangle made of raven ivory, professed his romantic affection for his Prince of Ravens Leýtnë a'Dovyndë on the steps of the Grand Rookery to the thunderous applause of The Ivory City.
The deep and meaningful bond between the Imperator and his right hand has been a subject of great admiration and intrigue to the people of the empire. Though private individuals, the Imperator and his heart have made no secret of the growing romance between the two of them. Today brings an end to half a decade of speculation as to when the Imperator would begin courtship of his right hand after having married his Prince of Lances just three lengths after his coronation.
Later this length, the Twin Courts are expected to make a joint declaration in support of the burgeoning relationship as the Ladies Superior of the Court of Crows have often spoken to the existing asymmetry of the Imperial Trinity. Though it may be too soon to think of the future, the people of the empire are already asking: when will the wedding be?
Relationship Ideals
As with most romantic relationships, the ideal Deýliri relationship is one that is filled with love and respect, where every person involved communicates well with every other person in the relationship.
The ideal Deýliri relationship is built not on a foundation of physical attraction or carnal passion, but rather on deep emotional bonds between the people involved. This is not to say that relationships which involve a lot of mutual lust are inferior, but rather, the healthiest relationships, or so the Deýlîri believe, are ones that are fundamentally based on companionship rather than sex.
by Malkuthe
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