#bylaea

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A wild khestli bull showing his half-shed winter coat and middling, cringe ossicone (it's going to have to get darker fur if he wants to attract any ladies).

While commonly described as the 'Bylaean horse' by accounts of horse-familiar foreigners due to its similar shape, three toes (with a vestigial fourth on the forefeet), and use as livestock, the khestli is not an equid and is from a separate family of odd toed ungulates altogether. Khestli are the only representatives of this family left alive, surviving in isolation in Bylaea and two of the smaller major Urswali islands. These animals likely dispersed to these islands over a former landbridge that was lost to rising sea levels. The remnants of this same landbridge were used at a much later date (in tandem with canoe sea-travel) by the paleolithic humans and elowey who would eventually form the Bylaean and Urswali peoples.

Khestli are larger and bulkier than any wild horses, growing to an average of 3.5 ft at the shoulder and typically weighing around 250-300 lbs. They grow very thick, shaggy winter coats to contend with harsh winters, and protect themselves through buggy summers by coating themselves in mud.

Wild khestli fare best in wet lowland environments with an abundance of leafy vegetation, being found at the highest density in Bylaea's marshy west, and lowest in its eastern highland temperate rainforests. Unlike horses, they have no front incisors whatsoever (though retain cuspid teeth) and rely wholly on their powerful and dexterous lips to pluck leaves and aquatic vegetation. They fare well in marshy environments, being surprisingly powerful swimmers and well supported when walking through mud via widely splayed, three toed hooves.

Bulls are distinguished by possessing a singular ossicone 'horn', which is a bony protrusion with a full cover of skin and fur. This horn is a display feature used to signal health and vigor during courtship. The size of the horn is of some importance, but female choice appears to revolve more heavily around the darkness of its fur, which may suggest higher testosterone levels and better overall health. (This particular bull is on the younger side, his horn may darken by the time he's old enough to be a real contender). Horns are not involved in intraspecific conflict whatsoever. Full blown fights between competing males are rare (with most displays being heavily ritualized), but when they occur they are primarily fought by biting and slashing with their large, well developed cuspid teeth.

Khestli have been domesticated, and are used as livestock (with various levels of dependency) among all Bylaea's peoples. They serve similar functions to horses, being used for milk, wool, and meat. The heaviest use of domesticated khestli is among the Rodi-Byla people in the east- this group predominantly occupies the least favorable terrain (highlands and temperate rainforest) for these animals, but their intensive agricultural practices and clearing of large swaths of forest has made the areas around their settlements very favorable for the captive stock's survival.

Khestli wild range on the map.

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An Uswa-Byla woman foraging for shellfish while riding a bjodír, a smaller and domesticated relative of the mighty bjommri.

The Uswa-Byla people of eastern Bylaea are the primary keepers of domestic bjodír, using these creatures primarily to assist in underwater foraging and transportation through rocky waters that are difficult to navigate by boat. Their milk is also harvested, the skins used in clothing, and the meat consumed for special occasions. 

These sea-hounds are large, powerful swimmers, and can carry a rider at a moderate pace- not as fast as a canoe, but more efficiently through difficult waters. Riders cling on via grips on the halter and saddle. Bjodír are typically unaggressive and accommodate well to handling, but are difficult to train and known for having stubborn and 'sassy' temperaments. 

Wild individuals live in small packs consisting of a breeding pair, their young, and non-reproductive siblings. They interact with known handlers more or less like fellow pack members, a blessing and a curse (as this allows for the formation of lifelong bonds, but makes them testy with unfamiliar handlers and liable to cause accidental injuries while playing)

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Traditional women's dress in Bylaea. Left to right: Rodi-Byla, Saloche, Varkhata-Byla, Uswa-Byla, and Ugarre-Byla

Bylaea is a large island to the north, predominantly inhabited by humans and elowey organized into five major nations. Four speak a shared Bylaean language and share a close degree of cultural ancestry (those who use the '-Byla' suffix, meaning 'folk'). The Saloche are the only exception, who are not originally from this land and have gradually immigrated over a period of centuries.

Bylaeans are heavily interspecies peoples. Varkhata-Byla kin structure is unique in its fundamental dependency on having both human and elowey members in a clan, but all Bylaeans draw little to no fundamental distinction between the species, and share a belief that humans and elowey were once the same.

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A rough map of Bylaea showing the approximate territories of each people

Varkhata-Byla: A human and elowey people who occupy the northern coasts and the surrounding lands, and depend heavily on the sea for sustenance. They are the most prolific sailors and traders of all Bylaeans, and have the largest population outside of their homeland. They believe themselves to be the first people of Bylaea, and that all others (aside from the Saloche) are their descendants. This has historically manifested in various degrees of territorial paternalism and aggression, as some believe that Bylaea should belong to the Varkhata entirely. Their relation with all other nations tends to be testy and Varkhata clans rarely marry outside of their people.

(Design notes- this is a bridal dress. It contains gold and silver, precious metals mostly acquired in trade from off the island)

Rodi-Byla: A human people. The Rodi are the most populous Bylaeans, occupying the rainforests and mountains of the south-southeast. The Rodi credit themselves as the inventors and masters of the ski, which is vital to hunting efforts in the winter. The Rodi are also the most intensive agriculturalists, and have cleared away large swaths of rainforest for crops. They have been introduced to the domestic moose of Ursval in recent history, and are its most enthusiastic adopters in Bylaea. 

(Design notes- Braiding and tying one's hair into a mock beard is a common hairstyle for Rodi women. She also wears a moose and boar tooth necklace, and a jacket depicting geese- all culturally significant animals to the Rodi)

Ugarre-Byla: A predominantly human people who claim most of the coastline of the Goosefeather Gulf and the Gulf's waters. They have a testy history with the Varkhata and have fought multiple wars over the north coast of the Goosefeather, but have a generally positive trade relation with the Rodi and frequently intermarry.

(Design notes- this necklace is made of polished coral. Ugarre women of marriageable age shave their eyebrows )

Uswa-Byla: An elowey people who live mostly along the Great Salmon River, with populations scattered sparsely across the marshy southwest of Bylaea. The Uswa rely heavily on the rivers, lakes, and swamps in their territory for sustenance, and are uniquely poised to exploit it given the physiological adaptation to water found in northern elowey populations. They have historically skirmished with the Varkhata, and have positioned themselves as allies to the Saloche in recent centuries.

(Design notes- This woman wears paint to emphasize bare areas of facial skin, which is considered attractive. Mother of pearl beads and buttons are sewn into her clothing. This headdress is particularly elaborate and would likely be worn at a wedding or festival.)

Saloche: A human people from across the northern sea. The Saloche homeland was a relatively small island to the north, which has been slowly swallowed by the sea over the past millenia. They started migrating a few centuries back, and settled primarily into mountainous regions that were not heavily occupied, though land conflicts are frequent with the Varkhata-Byla in particular. They do not share a common language with other Bylaeans and do not refer to themselves with the -Byla ('folk') suffix. Saloche migrants also reached the Moorlands (island chain southwest of Bylaea) and parts of the northern Dainlands.

(Design notes- This woman wears a traditional feathered hood made from crow and flightless grouse feathers. Saloche women shave their heads.)

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memories of dragons

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Varkhata-Byla

Varkhata-Byla clanfathers (Niij-Byla) and clanmothers (Ha-Byla). Their distinct status is indicated by solar cross and triple moon cheek tattoos respectively, as well as full beards for Niij-Byla and veils for the Ha-Byla.

The Varkhata-Byla are an people of the temperate northern landmass of Bylaea who live predominantly in its grassy and birch-forested northern half and along its coasts as shepherds, farmers, fishers and whalers. 

Varkhata-Byla society is composed of both humans and elowey, and does not see innate distinction between the two. Human VB are called 'woga', Elowey VB are called 'warra', named after the wolf brother culture heros that are claimed to be the ancestors of their people.

Clans are patrilineal and center on two clanfathers (Niij-Byla,'father of the people'), nursed by the same mothers and considered blood-brothers. Each is married to one woga and one warra clanmother (Ha-Byla 'mother of the people') respectively. Any younger siblings are considered children of the clan and forbidden to have their own children, unless their elder perishes.

Marriage is an arranged contract between clans, and intermarriage within a clan (regardless of family relations) is unaccepted. The clanmother retains her original clan alignment, but their children will belong to the father's clan. Sisters of a clanmother sometimes accompany her to her new clan, but this practice has varied over history and by circumstance.

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A stone monument depicting the wolf brothers Warra and Woga, the latter entombed in the snow during the world-winter. Such monuments are carved as markers for significant locations in the landscape.

Varkhata-Byla religion holds that the world goes through cycles of rebirth, with each cycle ending with the world being buried in snow and ice and most life dying. Every cycle, the gods and some animals survive in snow burrows or in the underworld, all hiding from the snow demons who roam the winter between worlds. When the world-spring comes, animals and gods emerge to recreate and repopulate the world.

The VB claim descent from two prominent figures in the world-spring story cycles, two brother wolves named Woga and Warra. In the first legend, the younger brother Warra had to venture out into the freezing wastes to find medicinal herbs so that Woga (who had fallen sick) could survive until the spring. Even as a wolf, Warra's body was not strong enough to face the sheer brutality of a world-winter. So, Woga gave his younger brother his fur coat (to stay warm in the preternatural cold), his long nose (to sniff out the herbs), and his sharp teeth (to defeat a snow-demon, Ustlara). In most legends, he did not give his brother his tail, but had already lost it, having been tricked out of it by his little cousin Brushwolf at the onset of winter.

The descendents of each brother (they wed a pair of sister goddesses in the world-spring) would retain these traits, explaining why half of the people have thick fur, long snouts, and sharp teeth, and why the other half are nearly naked, flat faced, dull toothed and tailless.

Other humans and elowey are also considered Woga and Warra's descendents as well, though their ancestors bred with other animals and gods late in the world-spring and forgotten their ancestry.

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Relations between the VB and their neighbors (the Rodi-Byla, Uswa-Byla, Saloche, Moorlanders, Urswali, Sea Dains, and others) have varied throughout history. The Varkhata-Byla, Rodi-Byla, and Uswa-Byla share language and trade extensively, but rarely intermarry. The VB have historically tended towards seeing these two other peoples as recently split VB whose woga and warra have separated, while all others are seen as 'barbarians'.Varkhata-Byla crop their ears during infancy as a distinguishing group identifier, made to resemble the ears of a wolf and display their esteemed ancestry.

There are a diasporic VB populations in Urswal and the northern Dainlands and along the coasts, and one very significant group of immigrants who settled far south in Ubibi (mostly for work as whalers and fishermen). It is difficult for Ubiyan VB to maintain integrated woga-warra clan systems, so other aspects of their identity have been emphasized in place and have created a distinct culture from their northern ancestors. The cropping of the ears gains special importance in maintaining cultural identity, and is performed here as a coming of age or conversion rite (rather than being given to all infants). Ubiyan Varkhata-Byla also practice aspects of their religion that are considered more esoteric and reserved for priests (rather than laypeople) in Bylaea.

Ubiyan VB define themselves by their religion rather than ancestry, and allow for 'conversion' for other humans and elowey, a concept would be considered alien to the north (as it's understood there, one does not 'become' Varkhata-Byla). While still a religious minority, 'bylaism' is significant to the cultural fabric of the Ubiyan region and has heavily influenced/been influenced by the practices of other seafaring human or elowey peoples of the region.

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an assortment of animals that call the Goosefeather Gulf ("Rodiharra") of eastern Bylaea home.

Bylaea is a small continent (or large island) north of the supercontinent. It falls within the arctic circle. Though its winters are fairly mild (with the very lowest temperatures usually being in the 10s F) they are long and dark and see great accumulation of snowfall. It has thousands of lakes (many glacial in origin) and dozens of major rivers. It's east coast contains the Goosefeather Gulf, a relatively shallow sea teeming with life. Here's some examples:

the Ugu-Garree (top left)- a very large goose. These birds seasonally migrate between fresh and salt-water, feeding on grass and lake vegetation in the warm months and on kelp and seaweed during the freeze. Their bodies are highly buoyant and they cannot naturally dive though may moderate their buoyancy through the ingestion of large gastroliths held in the gizzard. Ugu-Garree are slow on land and completely flightless, but are aggressive and can successfully intimidate most land-based predators.

Bloodlip Tiviit (middle left)- a mid-sized species of tiviit which preys on fish and squid and nests in noisy shoreline colonies.

the Bjommavír (top right) - a slow-moving seahound that suction-feeds along the ocean floor. They sift through silt with sensitive whiskers and keen eyesight. Prey is quickly sucked into the mouth and crushed between their huge molars. They do not need to haul out on land and can spend their entire lives in the sea, (though are capable of strenuously navigating over land if absolutely necessary).

Redbeard Tiviit (center right)- a small tiviit that feeds predominantly on baitfish and krill. Males possess a large 'beard' and orange coloration, females are a duller brown-grey. These tiviit swim far inland via rivers to lay eggs and raise their young in less predator-dense waters.

Masked Varkheshi (center)- one of three species of varkheshi ('wolf-(sea)bird') found around Bylaea. Varkheshi live in packs of 2-10 animals (usually a breeding pair and their subadult young) and cooperate to hunt larger animals. A pack will chase and tear at its victims with their sharp beaks until the victim bleeds out or is immobilized by its injuries. Varkheshi also readily predate on their smaller relatives.

Bjommri (bottom) - the apex predator of the waters surrounding Bylaea. These massive seahounds form lifelong monogamous bonds, living and hunting in pairs. Pairs are mostly reproductive, but are occasionally same sex (usually siblings) in which case they will mate with unattached bachelors. Pairs of bjommri can take down very large animals (including some leviathans) but mostly consume fish and tiviit. While they are fast and deadly in the water, they are slow and clumsy on land and may often be successfully mobbed by groups of even the smallest tiviit.

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The Great Cycle of the World, as known by the Varkhata-Byla, as summarized by the Clanmother Rhoya Ha-Orsva

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The world-summer is the world that is known. It is the world that you and I live right now. The world-summer has rules, which can perhaps can be bent, but rarely broken. Most could tell you that the animals are animals and people are people, and they do not change back and fourth. Most will agree the living walk the earth and the dead sleep under it. The gods can be known and felt, certainly, but they do not walk among us, and mostly speak to priests, and through the omens and messenger-animals. In the world-summer, the great cycle plays out as seasons on the scale of a year, again and again and again. There may be blazing summers and brutal winters, or winters or summers that fail altogether, but all passes within a period of moons. The world-summer itself lasts a thousand thousand lifetimes, and we can pray there are a thousand more lifetimes yet before it ends. 

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The world-autumn sneaks in unnoticed. Where and when the autumn started, none will know, but once it has settled over the earth, all will know with the same certainty as knowing one will someday die. The days grow shorter, colder. For a time, the dead escape the ground and walk the earth as spirits. The gods, too, walk the earth, if only to collect the dead and flee to the World Behind the Stars. They know what is to come. Yet as the days grow shorter still, fruits are bountiful and animals are fertile, so the seeds of life become so abundant that not even the cruelest winter could wipe them away in their entirety. The world-autumn is a last triumph, a great harvest of all crops, a time of feasting and mating and the return of magic until the snows begin to fall. The world is a seed in the ground, something not alive yet holds within it the potential of an entire universe.

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The winter between worlds is the long death. Snows blanket the entire earth, the rivers and lakes and even the seas freeze. Breath turns to ice in the lungs. Almost all things die, but for the smartest, the hardiest, and the plain fortunate who find survival under the snows. Even the gods stay in hiding in the World Behind the Stars, as even they have no power over the snow-demons. The demons are all that walks the frozen earth, and they wander across its length eating the dead (and anyone alive they can find). Some heroes manage to trick or challenge them, but many more who try are killed and eaten. All life must wait until the snow-demons tire and rest again. The world is a bird in the egg. It is a time for hiding. It is a time for sleeping and dreaming of the world that will be. 

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The world-spring is the time of rebirth. The snows melt and the survivors emerge to inherit the new earth. The seeds take root and the plants return. The gods descend from the stars to walk the earth and stake their claims. Animals and gods create new animals and people by mating in endless combinations, or fashioning them out of dirt or sand or sticks or water or dreams. Animals are people, people are animals, men are women, and women are men. The world-spring is magic itself, it is malleable, wet clay in the hands of its new people. The world that is to be takes shape, and it is born.

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And thus into eternity, without end. This cycle has passed a thousand times, and it will pass a thousand, thousand, thousand more. Yes, the Saloche will tell you otherwise, that all ends in a last winter in which all will freeze and die and nothing will be reborn, snow forever, freezing and suffering, ya, ya, ya, ya... They are idiots, and see not the way of things. What is winter without summer? What is death without life?