Welcome to Tonadi, a world of rich cultural heritage and linguistic history. Here you can find a wide variety of materials, everything from maps to myths. Choose a link you think is interesting or just start going through the blog! Please feel free to ask questions about anything. Your questions will help me to expand the world. This blog is made by dedicatedfollower467, and you can find her personal blog at dedicatedfollower467.tumblr.com
So apparently Tumblr is cracking down on unused sideblogs and I don't want to be cracked down on. Hi. I'm not doing much with this world ATM but I don't want to lose it.
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Noun: n. heaven, paradise. In Echa myth, it is one of the five houses in the Spirit World where dead souls go. It is the place where good souls who do not want to go to the living world, or are prevented by Setukota Ekatato, go to rest in bliss.
Etymology: Ehukto comes from huka - good, morally superior, and hakt - place. In addition, the superlative e...to is used, the Ksak-tuthasho equivalent of "most". A literal translation might be, "the best place."
Declension: (There is no plural of any sort for ehukto, as it is one specific, mythological place)
We're going to talk about Echa spirituality today, or, what the Echa believe happens to the soul after a person dies. Anything that appears to be stated as "fact" below, is actually the particular beliefs of the Echa, not necessarily the "truth" of what happens.
When a person's spirit dies, it flows downhill into a river, and eventually out to the sea, where it is picked up by a setukoto hesh (you'll remember these are basically white-and-red striped sharks) who then delivers it to Setukota Ekatato (the shark death god) in the Spirit World.
Setukota Ekatato sits in judgement on the soul, and when he comes to a decision sends it to one of the five houses that he has built in the Spirit World.
The first house is Huhksokto, the Library or Archive. Two kinds of souls come here, those with stories to tell, and those Setukota Ekatato can't make up his mind about. Setukota Ekatato's only servant, Chutuku (a giant spider) presides here. She weaves the unusual stories belonging to famous people, or those who have led unusual lives, and the story-webs she creates are carefully preserved. When Setukota Ekatato can't decide what to do with a soul, he sends it to Chutuku, and she weaves its story so a more accurate picture can be made.
The second house is Haksakto, the Gateway or Door. Souls who have been good, but deeply love the Living World, or have unfinished business, are sent here. This is an enormous door or gateway where they can find a setukoto hesh who will carry their souls in the Living World until they wish to return.
The third house is Ehukto, Heaven or Paradise. This is where good souls who do not have unfinished business, or who are prevented from returning by Setukota Ekatato, go to spend eternity in bliss. Essentially, this is like the modern Western concept of heaven, a reward for good people.
The fourth house is Tsokhakto, Hell or Purgatory. This is where Setukota Ekatato sends evil or bad souls for punishment. Rather than being a place of physical torment, it's a place of psychological torment where souls are forced to relive the worst times in their lives over and over again.
The fifth house is Hoshukto, Oblivion or Nothingness. Souls sent here are permanently unmade and disappear from existence. Setukota Ekatato sends souls here who are so deeply evil that there is no hope for them. In addition, some souls may choose to go here, those who do not want to continue existing, or those who would prefer oblivion to torment.
Unlike most conceptions of the Afterlife, the assignment of houses is not permanent in the Echa Spirit World, except for those who go to Hoshukto. This is why they are called houses - a spirit may travel from one house to another. For example, if one has finished one's business in the Living World, they may move from Haksakto to Ehukto, or if more information is provided by Chutuku in Huhksokto, they may be sent to one of the other houses. The only permanent house is Hoshukto, because the soul is unmade there.
The majority of Echa mythology and Afterlife ritual deals with Haksakto, the Gateway, and how to contact those souls that now ride inside setukotuh hesh.
Noun: n. nothingness, void, lack. Sometimes used to refer to a idiot or "empty-headed" person.
Etymology: Hoshuose comes from cho - no, not - and shuós - to have. Thus, a literal translation might be "have-not."
Declension: (Though the plurals of hoshuose exist, they are very rarely used, as "nothing" is generally considered a single thing, although multiple voids or lacks may exist.)
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Another Echa myth. I promised you guys you would get Otkotu Uat-su Uhkut and Ashukutata Uat-sa Okat, and here they are! This is their primary myth, although there are many others.
One day all was going well, but Hukhe became weary. Xe was tired of always watching, everything, day and night. Even though xe could close one eye when the other was open, xir mind was never given a rest, and xe was never able to sleep.
Then Hukhe became so tired xe closed both xir eyes at once, and night came suddenly upon the world, and it was called the Long Night. For a while, the animals were frightened, because before, they had always had the light of the moon. All the animals went about in a blind panic because they could not see.
Ashukutata[1] was used to the darkness, and found that he could see even without the light of Hukhe’s eye. But he was disturbed by Hukhe’s disappearance, and as time wore on, he decided he would find out what had happened.
Ashukutata flew through the forest until he heard something moving in the bushes beneath him. Though at that time all the animals lived in harmony, Ashukutata was frightened because it was dark and he did not know what kinds of creatures had been awakened by the dark. So he went up into a tree and hid.
Then he heard a voice say, “If I could only find a way, I would find out what has happened to Hukhe!”
Then he knew that this animal would be a friend, and so he flew down to the ground.
She was an otkotu[2], slithering over the ground, and she pulled up sharp when it heard Ashukutata. “Who is there?” she said.
“It is me, Ashukutata,” said Ashukutata, “I am looking for Hukhe.”
“I do not know you well, Ashukutata,” said Otkotu, “Because you always fly, and I am always on the ground. But I am looking for Hukhe too. Something has happened, and I want to help.”
“How can you see, Otkotu?” said Ashukutata, “It is dark without Hukhe’s eyes.”
“My eyes never shut, so I can see very well,” said Otkotu, “It is one of the gifts I was given. But how can you see?”
“My eyes create their own light, so I can also see well,” said Ashukutata.
Otkotu moved closer to Ashukutata and looked into his eyes. She said, “I can see the light in your eyes. We may be the only two animals in all the world who can see right now.”
“We may be,” said Ashukutata.
“Then we have a duty to find Hukhe,” said Otkotu, “And I would go if I were only able to fly. But I can hardly even climb up a tall tree.”
“I will carry you,” said Ashukutata, “If you will let me.”
So Otkotu crawled onto Ashukutata’s back, and they flew together through the Long Night. Along the way they had many adventures and met many terrible creatures, because without Hukhe’s eyes to scare them back, the evil things of the world came out. And Ashukutata and Otkotu saw even more how important their task was.
When they finally reached Hukhe, xe was sleeping, unaware of the world. So Otkotu crawled up onto xir chest, and Ashukutata slapped xir face with his wings. And from the touch of Hukhe, Otkotu’s belly became smooth and white, and Ashukutata’s wings lost all their fur.
Then Hukhe awoke suddenly. Both xir eyes blazed out, and day was returned to world. But Hukhe was still weary, and began to close xir eyes again and go to sleep again.
“Wait!” said Otkotu and Ashukutata, “You must stay awake!”
“I would, little ones,” said Hukhe, “But I am weary, and I cannot always watch the world. I must sleep, I am so tired.”
“But when you sleep, evil things come into the world,” said Ashukutata.
“Is there a way for you to sleep, but also keep back the evil things?” said Otkotu.
“No, I do not think so,” said Hukhe, “Only if there were someone to watch while I slept. I am sorry, but you will have to deal with the evil things.”
“We will be overrun!” said Ashukutata, despairing.
“What if we watched?” said Otkotu, “Your eyes make their own light, and my eyes never close. We can watch for Hukhe, when xe needs to sleep.”
“That would work,” said Hukhe, “And I can sleep as much as I want then. Do you accept your tasks?”
“Yes,” they said, “We do.”
“Then you, Otkotu, I name Uat-su Uhkut, and you Ashukutata, I name Uat-sa Okot. Between you, you will guard day and night.”
Then Otkotu Uat-su Uhkut and Ashukutata Uat-sa Okot returned to the world, and they both had many children, and all their offspring kept Otkotu’s white belly and Ashukutata’s hairless wings. And Ashukutata guarded the night when Hukhe’s eye slowly closes and went shut, and Otkotu guarded the day when Hukhe’s eye would shut suddenly.
And Otkotu and Ashukutata remained partners and companions, and will remain so, until the ages end.
[1] An ashukutato is a small, furred flying animal very similar to a bat.
[2] An otkote is a limbless, scaled animal like a snake.
Noun: m. people, tribe, nation, culture, ethnic group. Any group of individuals who all share similar characteristics or ideological values.
Etymology: Cheshutota is an irregular plural structure of the word shuto - person, being. The structure ch...ta comes from chtas - many, lots - and was likely used at one time as the indeterminate plural, but has since come to mean a collection or group of something. A literal translation might be "lots of people" or "a group of people."
Until the Echa met mainland cultures, they did not have a concept of marriage as a sexual, romantic relationship between two people. The whole idea of fidelity to one's spouse and raising one's own genetic offspring with one mate was utterly foreign to them.
In an Echa village, nearly all the adults would be having sex with each other. There was very little taboo, although having sex with children was frowned upon. Sexual preferences for a particular person existed, but almost never exclusively.
After a female laid her egg, everyone in the village, including older children, would take turns caring for and incubating it, until it hatched. Most children would never know who was their genetic mother or father, and would instead be raised collectively by the village.
The only reason why this system did not cause problems with inbreeding was because most adult Echa would not stay in a single village for longer than a about eight to ten years. They would frequently travel to other islands or even places on the mainland for new opportunities.
The Echa concept of "family" basically meant everyone in your village, though in larger villages it might mean everyone in your neighborhood instead. The word shtokoto, usually translated as "sibling," "brother," or "sister," actually meant any other child born in the same year and village as you. The first child born in a year was considered the eldest and almost always named "Utoka" or "Utoku."
Now, while the Echa had no concept of the sexual relationship between two people, they did honor a special emotional or romantic connection between two people. Kuatshe was the word for a relationship between two people who loved each other in an intimate, usually romantic way. However, this word could also be interpreted as the bond between blood brothers, a parent and a child, or a very devoted master and servant. A person in such a relationship was called a kuatshute.
Kuatshuteth were bonded to each other in a very secret, sacred ceremony - so secret that very little is known about the specifics. What is known is that the two would spend a full day and night alone together and that they would decorate each other's bodies and horns with paint. This paint, made from a specific kind of seaweed, would wash off the body, but would bond to the calcium in bone and horn material and stain it dark red. These stains were called uhteshuh huhkthko or "blood-marks" and it is possible that actual blood was used in the creation of the paint. In addition, it is now believed that they would use hallucinogenic plant material to induce visions with each other, though some scholars believe the material indicating this is most likely metaphorical.
Kuatshuteth nearly always traveled together, and kuatsheth were honored and sacred relationships. It was believed that a person could not live without his or her kuatshute, and if their kuatshute was killed or died, it was expected that the surviving partner would kill themselves to follow them into the Spirit World.
Not everyone would join in a kuatshe - in fact, less than one in ten would. Because of the rarity of a kuatshe, after the bonding ceremony, the entire village would celebrate and have an enormous feast. It was a time of joy, and it was considered a good omen.
Echa myth generally claims that the original kuatshe was between Otkotu Uat-su Uhkut and Ashukutata Uat-sa Okat. These two were mythical figures that had many stories told about them. Hopefully I will post some soon.
Noun: f. myth, legend, fairy tale, folktale, religious story, spiritual narrative.
This word means any story with a fantastic or magical element, usually including some kind of explanation for why things are the way they are. However, unlike the English words given as possible translations above, the word shuhkthtesathk does not imply that the story is untrue.
Etymology: shuhkthtesathk is a compound noun formed from the word shuhkthte and sathk. Shuhkthte is the command form of the verb shuhkué, "to tell" and sathk is the singular dative form of the first-person pronoun sath, usually translated as "I" or in this case "me." Literally speaking a shuhkthtesathk is a "tell-me."
Meet Utoku, an Echa orc from the Second Age, ca. SA 700.
I painted this to give you a general idea of what a Tonadi orc looks like. This particular orc has very blue-ish skin; other orcs may have reddish or even greenish skin.
Utoku's horns are very typical of orc horns, although no two pairs of horns are alike. Horns are generally ridged and tinged green at the top. Counting the number of ridges on an orc's horns is a good way to find an approximate age for an orc, although this is not an entirely accurate method, as ridges become less discernible near the top of the horn, and some orcs have smoother horns than others. Also, in times of high stress on the body, an orc may not grow another ridge. In addition, horns may be broken or damaged, and after death an orc's horns tend to fall off of the skull.
In Echa society (and, in fact, in nearly all societies on Tonadi) there is no distinction in the dress, hairstyles, or treatment of males and females. Utoku happens to be a female and the first child born in her village the year she was born, which is why she was named "Utoku" - it means "first."
Utoku is wearing Echa summer work clothing. The top is a tukaho a long, wide piece of cloth that is looped around the neck and then wrapped several times around the waist. Brown, gray, and off-white were common colors for a work-tukaho but brightly colored and embroidered tukahuh were common for aristocracy or for parties and gatherings. In colder climates or during the rainy season one might wear a thkotuka, a thick, warm, often water-resistant undershirt with sleeves, underneath the tukaho.
Generally, Echa orcs only wear shoes in cold climates, on long journeys, or when going on rough terrain. The shoes they wear are generally carved wooden clogs.
I plan to draw at least one dwarf and one elf very soon, so look for more to come!
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Huhksas is one of the most versatile words in Ksak-tuthasho and has a profound religious significance. In general, huhksas is considered to be the concept of an invisible, intangible substance that gives life. It can be used to mean the air, breath in a person's lungs or coming out of their mouth, their voice or the words they convey, and the invisible soul or spirit that exists independently of the body and can travel to other worlds the body cannot. Huhksas is also the root of many other words involving life or speaking.
Etymology: Possibly from sas - I, me - but more likely created from the sound of sighing from expelling breath forcefully from the mouth.
Madwemrenwa Phonetics, Pronunciation and Transcription Guide
Madwemrenwa is another one of the oldest languages on Tonadi. Originally spoken by Madwemrula elves in the valley, it has had a great deal of influence of modern-day Gzaktüthašo, particularly in the realm of plurals and forms of courtesy.
Let's discuss Madwemrenwa phonetics now.
Madwemrenwa has twelve consonants and five vowels. Below, each phoneme is written and described along with its transcription. The order is like so - /phoneme/ : transcription : description and examples.
The IPA alphabet is used for phonemes, please visit the IPA Charts for a greater understanding of the phonemes used.
/p/ : p : This unvoiced labial stop is pronounced as in English pet, pad.
/b/ : b : This voiced labial stop is pronounced as in English bed, bath.
/t/ : t : This unvoiced alveolar stop is pronounced as in English truck, tuna.
/d/ : d : This voiced alveolar stop is pronounced as in English dog, drift.
/m/ : m : This labial nasal is pronounced as in English mother, man.
/n/ : n : This alveolar nasal is pronounced as in English nature, noon.
/ʍ/ : w : This unvoiced labial approximant is pronounced somewhat like "hw" or the "wh" in white, where in some English dialects. However, it can also be pronounced like "w" in wild, wand.
/j/ : y : This palatal approximant is pronounced like the "j" in German, or the "y" in English yellow, yodel.
/r/ : rr : This alveolar trill is pronounced as in Spanish raton, carro, and has a trilled sound.
/ɹ/ : r : This alveolar approximant is pronounced as in English rabbit, road.
/l/ : l : This alveolar lateral approximant is pronounced [l] as in English light, load, though it may also be pronounced [ɭ] at the end of a word, as in English all, fell.
/ɰ/ : ll : This velar approximant is an odd sound that has no English equivalent, although it sounds a bit like the Japanese r or l. It is best described as a "cross" between r and l.
/a/ : a : This vowel is pronounced as in English awe, far.
/e/ : e : This vowel is pronounced as in English egg, exit.
/i/ : i : This vowel is pronounced like "ee" in English feet, meet.
/o/ : o : This vowel is pronounced as in English open, odor.
/u/ : u : This vowel is pronounced as in English flu, blue.
This concludes your Madwemrenwa phonology lesson. Stay tuned for the writing system and alphabet.
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A little culture for you today. This myth comes from the Echa, a group of orcs from the island of Echa and the neighboring island chain, called The Necklace Islands (K-tuthu Osotsuh). This is their Creation myth.
Before the world began there were air and earth and water. The water stayed in its[1] place and the earth in its place and the air in its place. Then the water became greedy, for it was pure and thought itself the most beautiful thing in existence. It left its place and tried to take the earth’s place. Then the air saw what was happening and went to aid the earth. And so began the first battle of the world.
From the fighting a being was formed, and xe[2] was sturdy as the earth and changing as the water and had voice[3]. Xe was Hukhe.[4] And xe turned to the fighters, and xe spoke the first words of existence.
Xe spoke first to the water, “Be content with what you have.” Then xe spoke to the earth, “Be thankful, and do not seek revenge.” Then xe said to the air, “It is over. You have done your part.” So the first battle ended. In this way the places of the earth and the water and the air had become mixed and could not be made pure again.
Hukhe went forth and walked about the land. In all the places xir feet touched, beasts sprang up from the earth. Then Hukhe came to the shore and xe built for xirself a strong boat of wood. Hukhe sailed across the sea and from every wave that splashed against xir boat fish sprang up from the water. Hukhe reached the middle of the sea and at that time xe decided to go to the air. Xe made wings for xirself and flew into the air, and the boat xe had made became Echa, the jewel of the Necklace Islands. Hukhe flew through the air, and from every flap of xir wings birds sprang up from the air. So the creatures of the world were born. Hukhe flew up very high and was enamored of the air, and xe stayed there, and xir right eye became the sun, and xir left eye the moon.
But the world was flat and boring because Hukhe felt no emotion. The creatures of the earth and the water and the air come together saying, “The world is far too boring and pure – everything is all the same. Something must be done to cause Hukhe to feel.”
Then Eshta Chaketa[5] said, “I am a beast of the earth well acquainted with anger. Let me see if I can make Hukhe angry.”
So Eshta Chaketa made a ladder and climbed up it until he reached Hukhe’s feet. And he leaned out and put his mouth to Hukhe’s ankle and bit down hard.
Hukhe felt the bite and cried out in pain. Turning, xe saw him there, and Hukhe burned with anger. Xe roared, and Eshta Chaketa cowered. Hukhe caught him up and slammed xir hands down upon the earth. And from the impact mountains rose and valleys sank. Then from the mountains a dwarf was born. And so the first dwarf was created from anger.
And the mountains were good and the dwarves were good, but the creatures of the earth and the water and the air were still discontent. They said, “The world is still too boring. Something must be done to make Hukhe feel again.”
Then K-othotu[6] said, “I am a bird of the air well acquainted with laughter. Let me see if I can make Hukhe laugh.”
So K-othotu flew up to Hukhe’s face and there she flew about and cavorted and did such antics that would make any person rejoice to see it. And all the time she sang out joyful, merry songs and told funny stories.
And Hukhe saw her and delighted. Xe clapped xir hands together and laughed loudly. And from the moisture of xir breath clouds were formed, and it rained for the first time. Then from the rain an elf was born. And so the first elf was created from laughter.
And the rain was good and the elves were good, but the creatures of the earth and the water and the air were still discontent. They said, “The world is still too boring. Something must be done to make Hukhe feel again.”
Then spoke Setukotu Hesh[7] and her brother Setukota Ekatato[8], “We are fish of the sea well acquainted with grief. Let us see if we can make Hukhe sad.”
Setukotu Hesh and Setukota Ekatato were twins and the firstborn of all sharks and lords of all the fish that swam through the water. Setukotu Hesh was bright as the day and Setukota Ekatato was black as night and they ruled together well. Because they were lords of the sharks, the eyes of Hukhe were always upon them, the sun by day and the moon by night.
Setukota Ekatato said to his sister, “The eyes of the Hukhe fall upon us day and night, and we must make xir cry. We have no arms to make ladders and no wings to fly, so our drama must happen here in the sea.”
So they told sad stories and wrote plays and dramas, but Hukhe’s heart did not ache to see it. They tried everything that could be thought of, but Hukhe did not cry.
Then said Setukotu Hesh, “Hukhe does not see us, and xe cares not for our drama. We are too far from xir. We must ask the council of creatures to send others to make Hukhe feel.”
But Setukota Ekatato contradicted her, saying, “We are not too far. It is that our dramas have no substance, and their sorrow is only slight sorrow. We must find something sadder to perform.”
Then the two set to quarreling, and became quite angry with each other. Neither would yield to the other sibling’s view, and a separation grew between their souls, and each was accorded a pure feeling.
Then in hatred did Setukotu Hesh rise up at the twilight of the day, with both the sun and the moon in the sky. And she rose up and slew her brother in full sight of Hukhe. Bands of his blood stained her body, and for this reason she and her offspring are called Setukotu Hesh[9].
And Hukhe saw what had happened with both xir eyes, and the sight grieved xir so that xir heart ached, and xe shed two tears, on from xir right eye and one from xir left. The sun’s tear fell upon the ocean and made it salty, and the moon’s tear fell upon the hot springs and filled them with sulfur. So was bitterness introduced to the world.
From the waves of the salty sea an orc was born. And so the first orc was created from sorrow.
Setukotu Hesh grieved that she had done such a terrible thing, but Hukhe saw and took pity on her. Xe took the soul of Setukota Ekatato and gave him dominion over the souls of all the dead, and to Setukotu Hesh and her offspring xe gave the power to speak to the dead and to carry their souls in the living world. For this reason orcs revere all setukotuh hesh and do them no harm.
Thus was the world formed.
[1] The words translated here as “it” are third-person pronouns that agree with the femininity or masculinity of an object. They can also mean “he” and “she.” “It” has been used when the pronoun references an object or idea, “he” or “she” when it references a person.
[2] The Ksak-tuthasho word is chath, a gender-neutral pronoun that can refer to either an object or a person. It has been rendered as xe, xir, when referring to an individual and it when referring to an object.
[3] The word huhksas means alternatively “air,” “voice,” “breath,” and “soul.” It has been translated as best as possible.
[4] Hukhe sounds like hukhé “hybrid.”
[5] An eshto chakete is a carnivorous animal about the size of a large dog that looks very much like gray-furred hyena.
[6] A k-othote is a small bird about the size of a robin. It has brilliant blue plumage with bright yellow bands around its neck and across its wings, giving it its common name ‘little fettered one.’
[7] A setukoto hesh is a shark, about 1.5-2 meters (5-6 feet) long, native to the Necklace Islands. It is white with dark red stripes across its body.
[8] Setukota Ekatato is a revered mythological figure in the Echa culture. He is portrayed as an enormous black shark with a skull in his mouth.
[9] The hesh part of the name setukoto hesh literally means ‘banded.’
Sentient beings native to Tonadi ARE NOT MAMMALS. They are warm blooded and have hair, but they don't have mammary organs and they lay eggs.
In fact, none of the creatures on Tonadi fit into our tree of life. There are four major animal groups. These are the scientific names for the family groups used in the modern day.
Huhktheke - warm-blood creatures with fur that lay eggs. All the sentient races fit into this category.
Uhkseke - warm-blooded, feathered creatures that give live birth.
Shatheke - cold-blooded, scaled creatures that give live birth.
Thkoteke - water creatures with cold blood that give live birth.
There are other important considerations, but these are the major ones. This is, however, extremely important to know if you're ever going to understand half of the culture stuff that will be coming up soon.
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