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Pronunciation Air-uu-uin
Common Names Elf-Lovers, Erites
Classification Heartland Culture
Origins Ériu-Innis
Dominant Race Ailor
Social Classes Farmers, Shepherds, Hunters, Mercenaries, Fishermen, Mages/Sorcerers
Major Cities Tír na nÍriel,

The Ériunin Culture is a sheltered and ancient thing, protected from the changing winds of time inside of the isolated isle of Ériu-Innis. Ériunin is the result of pollination between Altalar slavers of the old Allorn Empire and Ceardian slaves, but tilts heavily towards the latter. The Ériunin have created a Culture in complete separation from the rest of Aloria, with its own faith, clothing, arts, and traditions. In fact, the Ériunin were oblivious to the existence of civilized lands outside of their archipelago for centuries (aside from myths and legends) before the Regalian Empire discovered the island in 226 AC. Within the last hundred years, Ériunin have begun to leave their homeland for far-flung places. Regalia is a prime location for these islanders who often come as sellswords seeking newer lives. Superstition is still high among the people of Ériu-Innis, and Culture clashes are a common display between the foreigners and already established Regalian Cultures.


Ériunin Culture formed over half a millennia ago, due to the misfortune of Altalar. After a slaving operation somewhere in Aloria, most likely Ceardia though some have claimed Gallovia, a fleet of Altalar vessels was returning home. They became caught in an intense storm, and despite the efforts of the Altalar mages in the fleet, the ocean was just too powerful. How many died is unknown, but soon many of the vessels were found crashed onto the largest landmass in a series of islands in the grip of winter. The survivors were, by some estimates, 500 Ailor for every one Altalar, and there was plenty of fighting during the early weeks of the shipwreck, as recorded by one of the few Ériunin records of the event, the Conchobhair Chronicles. Ultimately, while the Altalar commandeered some three-quarters of their remaining stock, the two Races were trapped on unfamiliar terrain with limited tools or materials at their disposal, which ultimately saw them choosing to work together rather than kill each other. Today, most scholars cynically state the Altalar likely did it to simply protect their surviving cargo, but the truth of the matter is ultimately obscured. Regardless, what followed was The Síthcháin (the “Peace Pact” in Common) where the Altalar and their former Ailor slaves came together to discuss the terms of their mutual existence. Conchobhar, a leader among the slaves, was chosen to represent their interests. On the reverse side, an Altalar known by the name Íriel to the slaves and their ancestors led the Nelfin side of the talks, considered the most competent of the survivors given that he was the sole surviving ship captain.

The Síthcháin resulted in a brokered equality between the Ailor and Altalar, the establishment of leadership for each party (Conchobhar representing the Ailor and Íriel for the Altalar), and an allocation of work which suited the strength and hardiness of the Ailor and the intellect and managerial nature of the Altalar. In time, the completely male crew of the Altalar slave ships would marry Ailor women, and so began the cross-pollination of Ailor and Altalar blood and customs. By around 10 BC, two different ethnic groups had emerged, the Clochar and the Írielac, each named after their respective society leader. The Clochar were primarily Ailor without any Altalar blood, and were considered to be warriors, farmers, woodsmen, and huntsmen along with other more manual jobs. The Írielac, by comparison, were largely the descendants of the Altalar slavers who had married and reproduced with the Ailor populace, in addition to what few Nelfin remained alive. Additionally, while the Clochar remained dispersed throughout the countryside, farming what land was tillable or taking to shepherding and fishing for sustenance, the Írielac had established themselves in several various Seraph ruins present in the region, erecting a small city-state around the ancient structures which would later be known as Tír na nÍriel. The system of Cineán rule formed shortly after the Cataclysm under unknown circumstances, with seven Cineán ruling over the Túatha. However, it appears that the Cataclysm prompted infighting to become so severe that the leaders were forced to convene and elect a Rí Tuath, their equivalent of a king, to rule over Ériu-Innis. Since then, there has been relative peace, with the Clochar only twice ceasing their own local, rural feuds to force their own Rí Tuath over that which the urban Írielac pushed to be elected.

Regalia discovered Ériu-Innis in 226 AC thanks to passing trade vessels, during the reign of Rí Tuath Niall Mac Fintan Ó Cathaín. Despite contact between the Empire and the Ériunin increasing over the past several decades, very little cultural impact was impressed upon the archipelago. Isolationism remains a primary objective of all Rí Tuath, though this has not prevented Ériunins from leaving to become mercenaries and sellswords in the newfound world beyond their home. However, in the years following the Chrysant War, Regalia forced itself into the local atmosphere of the isles when surveyors discovered large deposits of Emeralds on the island in 293 AC. This led to an attempt by the Regalian Government to establish military governance over the island in order to extort these resources. The local petty aristocracy was fiercely resistant to these efforts, but were not equipped to overcome a power such as Regalia. In 297 AC, a treaty was signed by Rí Tuath Aodhán Mac Fionn Uí Táil, agreeing to Regalian settlement on the northern coast of the central island of Mórra and the Ériunins would provide labor for the mines in return for technological exchange and protection. The Ériunin people have slowly been integrated into the Empire since, however there is much discontent in the homeland over the excessive mining of what they believe to be a gift from their gods.

Language and Dialects

The Language of the Ériunin is known as Ériunnach, or simply Ériu-Innin, which has remained relatively uniform across the isles throughout their isolation from the outside world. The Language itself is derivative of Old Ceardian, but with heavy influences from Middle Altalar. One of the more noticeable features of the language is the fact all un-Altalar consonants were dropped, save for R and D, and alongside some of the poetic aspects which were carried over from the Altalar tongue, and makes it stand apart from its cousin languages as more than a split-off from Ceardian.

Naming Customs

The naming customs of the Ériunin vary from simple, to extremely complex depending on the subCulture they are apart of. The Clochar abide by very simple customs. A Clochar name consists of three parts; the given name, a patronym preceded by their language-equivalent of son of/daughter of (Mac for men, and Nic or Ní for women) and then the name of their Túath. So, for example, a Clochar man called Nuadha whose father's name was Faelán with ties to Túath Eachmhacaid will be known as Nuadha Mac Faeláin Uí Eachmhacaid.

Írielac naming custom, on the other hand, is far more complicated. The patronym and Túath are borrowed, however they are given a second patronym for their paternal grandfather following what is called a Rann. The Rann is a borrowed aspect of the old Middle Altalar tongue spoken by their forebears, an amalgamation of poetic verse to characterize the predicted fate desired for the child. A Rann is created in the same way as a name in the Imperial Altalar style, though by using the Ériunnach language instead of the former. For example, an Írielac man called Artt, whose father's name was Donnall and grandfather's name was Tadc of the Túath Annaidh will be known as Artt Mac Donnaill Taidc Ó/Uí hAnnaidh. The Rann falls between the patronyms, so with a Rann, he would be called Artt Mac Donnaill Lugalh ac ancrostil saibhneas a fháil thal an uisce nól Taidc Ó/Uí hAnnaidh. It is extremely unlikely his full name would be used at any time except his birth and death though. A Cineán name is also used on occasion, but only on severely formal occasions and never in personal address. Below is a list of common Ériunin names:

  • Aodhán
  • Earnán
  • Finnseach
  • Gornlaith
  • Róinseach
  • Saraid
  • Tadhg
  • Narcán
  • Geiléis
  • Dónal
  • Cináed
  • Bríghid


Matters of law among the Ériunin are rather complex, with various ideas working in conjunction. At a base level, the society has the mentality of an eye for an eye, and in some rural areas, this is ultimately what matters boil down to. However, most conflicts between individuals are resolved on a local level by the Túathachs of various Túatha and the druids working together. Should the matter be more serious, then the matter will be brought before the Cúirt, overseen by the local Iëllothonach and at least one Seanch. The Cúirt is the court, and the Iëllothonach is essentially a judge, derived from Altalar terminology for judgment. This figure is on par with the druid as he lacks written records for most of his work, and instead has memory and recitation to rely on when he renders his judgments. Additionally, his position is heredity, and cannot be broken unless a successor is truly terrible. There are twenty-one Iëllothonach spread across Ériu-Innis, three for each Cineán, and most have an unbroken line of succession going back at least 300 years. The Iëllothonach and Seanch usually work together to come to an agreement, though sometimes one may be far more earnest or firm than the other in their convictions, leading to fighting in the Cúirt. Ultimately though, the decision lies with the Iëllothonach, as he had the memory and experience in the matter of rendering judgment. Generally, Regalian Law is accepted today in Ériunin communities, though they organize sorts of crimes differently. There is the pay of green, where goods and services are exchanged for minor offenses or punishments, the pay of grey, where servitude, community service or imprisonment are required to make up for more significant, and then the pay of red, where the removal of body parts or outright execution is seen as the last logical recourse for murders, rapists, and the worst of society. In addition to this though, there are three unique aspects that have been allowed to persist.

The first is Onóir-Cath, or Blood-feuding. This concept goes back to the Ceardian Ailor, but was formalized when the ancestors of the modern Ailor population crashed on Ériu-Innis. To declare an Onóir-Cath is seen as the last possible resort to a family feud, and it has been used less and less over the centuries (going unused, in fact, for the past 30 years). This involves a battle to the death of all family members, male and female, on a battlefield of choosing. These so-called Bloodfields then witness extreme brutality, as lethal justice is carried out, and all family members who are not pregnant women, children under the age of ten, and elders over the age of 70 must fight to end the feud. Understandably, over time, the refinement of judgments of fines in favor of the victim, punishments on the perpetrators, and so forth have reduced the calling of these final death battles, but also the simple fact that the old feuds are now resolved, with only a single winner. This practice was also extraordinarily more common in Clochar territory, with the Írielac largely abiding and respecting the judgments of the Iëllothonach.

The next feature of their regional law also ties into their commerce, that being the currency of Cnámh. Once, this form of currency was used across Ériu-Innis and was derived from the trade of sheep. Early into Ériunin history, when these livestock perished, some shepherds did not want to lose out on a trade, thus offering the skull to represent the sheep’s trade value, alive or not. Over time this makeshift currency evolved to Cnámh, the Ériunnach word for bone. One Cnámh would be carved from the skull of one deceased sheep, in turn creating a coin with the value of one sheep. Later, other bones of sheep were used to create this currency. However, with the arrival of the Regalian Empire, the Regal has largely replaced the old form of Cnámh save in some of the most rural regions where the practice of bone-trading still holds importance. Still though, the term itself has evolved to also refer to payment and is one of the methods through which compensation is arranged in Ériunin law.

The final feature of the region’s law is tied in with marriage, that being the cultural practice of bridal kidnapping. While in the Regalian Empire, kidnapping and further similar crimes are considered illegal, the Ériunin still carry out this act, though it is far more of a ritual than some shocked outsiders might assume. Marriages are almost always pre-arranged by the parents of those involved and to undertake it is considered to be a sacred joining of two Túatha under The Draoidh Feya which brings good luck and ensures a long-lasting marriage. The ritual kidnapping takes place at the “altar” so to speak, in front of everyone, and should another man be mad enough, he can interfere and try to kidnap the bride himself. Upon being taken away, the two essentially engage in a sort of honeymoon for the remainder of the evening, returning to their wedding guests the next day after spending the night out in nature or at a prearranged location for official consummation of the marriage. However, the efforts of Unionism have dulled this practice in the north, where external influence is strongest, and so the ritual kidnapping is reserved for after the ceremony instead of during it.

Lifestyle and Customs


The concepts of Ériunin family and society are so deeply mixed, that to talk about them separately would be misleading. All of Ériunin society is ruled by a system the Ériunin themselves call Córas-eager or “The Order” when translated into Common. This structure to help them guide their society was part of The Síthcháin, and is seen today as a way of building lasting peace. At the bottom level of Córas-eager are the structure of families, who can number as many as fifty people to one household. A family is called a Túath (Túatha when referred to plurally) and they are largely like normal families in wider Aloria. Formed from a union of a man and a woman, they can have as many as ten children or as little as none, in addition to the relatives of the man’s side of the family, as familial ties are followed patrilineally when organizing Túatha. Same-sex marriages do not exist in Ériunin society, and most overtly shun those identified as such, causing most such Ériunin to live alone, outside of society, or close to the Regalian settled areas. As for other aspects of the Túath, people can be adopted into it by the wish of at least four existing family members and the family’s patriarch, known as a Túathach. His successor, usually his eldest son, is known as a Tánaiste and is usually also consulted but not always listened to. Such adoptions are usually of orphaned children or adult parts of families who died off, or who just died during the particularly harsh weather of Ériu-Innis. On a final note, the Tánaiste of any given Túath is one selected by the father and is never immediately the eldest son, and can change over the man’s lifetime.

The next level of Córas-eager is the Cineán, or “Lineage” though most Ailor use the term Clan to help make things easier on them. The Ériunin have seven Cineán, that are divided up between the two subpopulations of the Clochar and the Írielac, and each of the thousands of Túath on Ériu-Innis owe allegiance to one of them. Cinén nÍriel, Cinén nÁnrothán, and Cinén Naelechlainn represent the Túatha of the Írielac, while Cinén Conchobhair, Cinén Conchúir, Cinén Mhártain, and Cinén hÁghnaill represent the Túatha of Clochar. Each Cinén itself is ruled by a cabal of powerful Seancha (Seanch being the singular). These men and occasionally women are essentially the nobility of the Ériunin and are just as quarrelsome as the nobles of the Regalian Archipelago. To become a Seancha, one must fight for their role, ensuring that the Túatha in one’s home territory remains loyal to you and your own Túath, most commonly called “Sea-Túath” to help make it clear that they are elevated families. Additionally, Seancha jockey for position within their Cineán in an effort to become the Rí Cineán, the leader of an individual Cineán and the direct voice in electing the Rí Tuath, essentially the king, of the Ériunin. The Rí Tuath is not a hereditary position, but as indicated, one elected for life by the Rí Cineáns of Ériunin society. He can be deposed, but only two ever have been, and he can be of any age, though most have reigned for less than 30 years. He always has a designated successor, the Ard Tánaiste, who is usually his eldest son and who exists mostly as a ceremonial role as it is rare for an Ard Tánaiste to take over after their father dies. Additionally, most Rí Tuath have been Írielac, and only twice have the Clochar Cineáns ceased their own internal and rural squabbles to reject a Rí Tuath from Írielac ranks, putting a Clochar in his place.

Gender Roles

Gender roles among the Ériunin are generally typical of other Ailor Cultures in its patriarchal structure. Women are homemakers, responsible for tending to the household and ensuring everything is in order on behalf of their husband. This does not, however, put them beneath men so to speak. While unmarried women are expected to be submissive and docile, subservient to their fathers and brothers, when a woman marries, she inherits half the responsibility of her spouse and becomes entitled to an equal say in their household affairs. This has led to a society of empowered housewives who, in the opinion of unknowledgeable outsiders, are often perceived to be pulling at the strings of their husbands. This is far from the truth as married couples will almost always work hand-in-hand to ensure the success of their house. Alongside all of this, when a man dies, his widow receives one-third of his belongings to ensure a comfortable living, though, on her death, these properties fold back into the possession of her Túathach.


The Ériunin have a variety of holidays that take place at various times of the year, and while some may have dark origins, the Culture still enjoys to celebrate them, even though some are specific to the Clochar and the Írielac.

  • The Idbart: The Idbart is a month-long religious festival during the month of September, where followers of the Uilemáthair bring large offerings of bread, meat, pelt, and even at times slaves to the Worship Groves of the faith. Sacrifices of livestock are made, and offerings are placed at the center of the grove. During the festival spirling whirls are painted onto the body in green and blue, the hair is braided, and the rich adorn themselves with bronze jewels to impress the gods. The festival often takes a large toll on the Clochar, eating away the little food they had saved for winter. Some Regalian scholars even believe the festival to be a purposeful method of slimming down the lower classes through starvation, though this is merely conjecture.
  • The Great Dubshlán: The Great Dubshlán occurs in the month of May, where the Ériunin seek out Biastáes (men with the head and legs of beasts) to challenge in combat and arm wrestling. Though on the isle of Ériu-Innis with the creature being merely mythical, often men will adorn the heads of animals upon themselves and mimic the tradition among friends. Those who have traveled to Regalia have found this tradition is more real than ever, often seeking out the Url who wander the capital, and causing a nuisance to the stoic beast-men.
  • Brónach Marbh: A legendary celebration respected by all Írielac, Brónach Marbh is believed to be the night granted by Uilemháthair- the Ériunin deity of creation in which the dead may visit the living for one night and one night only. Locals are said to celebrate by leaving a glass of whiskey and two slices of bread by their doorsteps as a yearly gift to any dead relatives who would mean to visit. Ériunin are said to celebrate by drinking with their families indoors- respecting the dead to tread about the surface in peace. The reasons why the Clochar do not acknowledge the celebration are unknown, but their lack of participation has largely been steeped into a rural tradition for the past 200 years.


The religion of the Ériunin is befitting of their shared lineage and exists as a mix of Ceardian faiths with those of the traditional Altalar Pantheon. The Draoidh Feya, as it is known, calls for participants to either devote themselves to the gods completely as druids or to dedicate various actions in their name, such as kills during a hunt. The faith also has a rich mythology interwoven with more Ceardian elements from ideas of giants to the different realms of creation as formed by the Uilemáthair, their central goddess. The faith is largely detested by the Regalian Empire but exists as a Protected Faith so long as those who worship it keep to religious sites of the Faith of Estel. Back in the homeland, Unionism has little sway in the region as missions sent there are confronted by the druids, who thoroughly debate theology on par with the Unionist Fathers of Piety usually sent to do the converting. Only in regions which house Regalian citizens possess Unionism (largely in the north of the islands), but even then, few churches or even chapels have been built on the continent resulting in very few true converts.

  • For more information on The Draoidh Feya, click here

Literature and Folklore


A large amount of Ériunin literature comprises poetic epics named Gérat-laíds depicting the feats of the gods, various demi-heroes, brave warriors, and wise druids. These poems are often written in honor of an individual, and to have a Gérat-Laid written about oneself is considered a high honor, and a peak of one’s infamy or fame. Apart from this poetry, the druids of the Draoidh Feya often catalog events of the island and are the sole scholars of the land. One historic cataloging of lore is the “Conchobhair Chronicles”, a large history of the isles of Ériu-Innis written by over a dozen druid elders over a span of 40 years and one of the few examples of druidic writing. The fact that historical writing is the sole domain of the priest case often means Ériunin history is laced with mythology and religion. Despite this, it is still largely accurate and speaks about the state of the Allorn Empire around 200 BC in its earliest pages, making it of extreme value to those scholars interested in that era. Such information was likely recorded by the original Altalar and then simply transferred over time as a sort of “standard introduction” to proper Ériunin history.


Ériunin philosophy focuses around the soul of Humans and its indestructibility. The druids, who preside over philosophy and faith, have taught the idea that the Uilemáthair created the Human soul as an eternal entity, and thus death is a state not to be feared by the Ériunin. Warriors often charge into battle with reckless abandon if they are believers in the Uilemáthair, happy and content in the idea their spirit will live on. Souls are taught to leave the body, traveling either to the Cléithe to be with the Uilemáthair, to the Fó if the individual is a non-believer, or to wander the earth or sea if the individual is prevented from leaving to either by magic or other means. The Ériunin also tie Magic to the soul, and only those special or entirely devoted can receive its gifts (an explanation for why the region’s magic users are almost always druids). As for matters of the physical world such as leadership, statehood, and politics, the Ériunin wave almost all of it away. Their local leaders and even the kingship-level position that exists in the Rí Tuath are elected officials in an almost democratic process which makes all Regalian Imperialists shudder in disgust. They do not think highly of the Regalian Empire and most other nations ever since the Ailor abandoned their political ties with the Altalar in favor of the brutish Orcs, a move most Ériunin believe to be foolish. But, they do respect the Empire for its military power and armed forces, hence why most Ériunin seen out in wider Aloria serve in the military or large mercenary companies as a general sign of appreciation for force of arms.


Ériunin folklore and mythology is deeply connected to their faith in The Draoidh Feya, and the two are often hard to discern. A wide level of superstition is present within the people of Ériu-Innis and often tales of monsters, beasts, demi-heroes, and Sídaige are passed from town to town by oral tradition. Many more tales and creatures exist than those outlined below but these are some of the best known.

  • The two legendary leaders of the Ériunin, Conchobhar & Íriel are an important factor of folklore. Conchobhar was said to have been blessed by the Uilemáthair with the strength of a giant and the height of one too. Tales tell of Conchobhar defending the Clochar’s from beasts of the Fó with his bare hands. Íriel was believed to have been endowed with the gift of intellect. A popular fable often spread among the Írelac is that of Íriel’s deception of Calaoiseoir, telling the story of how the Altalar was able to dupe Calaoiseoir in a bet. The two stories retain a narrative arc, but all Ériunin tell them wildly differently so it is up to the creativity of the individual in question.
  • The Sídaige are small winged creatures said to roam the forests of Ériu-Innis and prey upon travelers who wander the woods alone. Often humanoid in nature, stark naked, bald, with pointed ears like that of an Altalar, and sharp little teeth. They have been rumored to throw pebbles at those lost on woodland paths, giggling and laughing like evil children all the while. Sídaige are believed to steal away naughty children from their beds to turn them into one of their own, this is often used as a scary story for misbehaving younglings.
  • Clethfer are said to be towering men made of wicker and leaves who defend the most sacred parts of the forest from attackers and invaders. It is said that when the Uilemáthair first witnessed the desecration of a worshiping grove, she gave the tallest of the trees sentience and the ability to walk and move with hands and feet. Large antlers made of sticks protrude from these creatures' heads, so the legends say. Ériunin abroad from their home often mistake Yanar as these creatures, to mixed reactions.
  • Biastáes are minions of the hunt god, Fién Anailánh, and resemble him. These creatures are varied according to myth, but what connects them all is they appear to have the head and often legs of an animal, with the body of a man. An example of this is a Ériu-Innis bull, with the chest and arms of a man. Often Url are mistaken for these creatures when the islanders are in Regalia.
  • Aithech are the giant folk, said to dwell in the uninhabited areas of Ériu-Innis. According to sightings and tales, they range from 10 feet tall, to 20 feet. They have been said to be neolithic in appearance, having stooping brows and savage visages. Their limbs are disproportionate, with large hands and feet, and long arms. Often when livestock goes missing, it is attributed to these reclusive creatures. The druids tell that these tall men escaped from the Fó in the infancy of the world, and have been in isolation ever since. The large basalt columns off the southern coast of Ériu-Innis are said to be their creation, as are many naturally forming rock structures.
  • Ald-Claid is a mythic water spirit in Ériu-Innis, who dwells the depths of lakes and ponds. He appears in legend as a soaking and frog-like man, with webbed hands and feet, and moss hanging from his face in the appearance of facial hair. Ériunin’s don’t walk by water alone, or at night, as it is said Ald-Claid grabs those who venture close to eat or serve him as slaves in the Fó. The first Ériunin to meet an Es-Allar caused quite the scene and such encounters are likely to do so for the foreseeable future.

The Arts


Ériunin art focuses heavily around the idea of Bronze working, with a strong emphasis on brooches, circlets, arm-bands, and jewelry featuring the island’s famous Emeralds. Ériunin Bronze work is highly sought after, featuring intricate patterns and swirls, and at times depicting great mythic battles within its carvings. Pottery is another prominent feature of art on Ériu-Innis, vases, cups, and bowls often detailed and sophisticated. Greens, browns, oranges, and yellows are colors heavily used with Ériunin pottery, with fine patterns and imagery reflecting nature common. However, the great and most significant art form is that of stone carving. Sea-Túatha seek to represent their family history by the formation of a spiral of stones atop hills both natural and man-made. These stones are ornately worked to depict each year of family history- some stones are grand, depicting battles won and daughters born while others are small and depict misfortunes of famine and death. The size of the spiral is a mark of renown, and those lines that have died out have their spirals left alone, creating somewhat ominous and silent circles. As for normal Túath, generational achievements are marked out on a slab of stone per each person in the family, to be stored under the floorboards or in the basement of a home. These stones are similar to gravestones in wider society and to trample or desecrate said piece is seen as a great insult to the household. The carving of stones is usually carried out by women and druids.


The music of Ériu-Innis is a slow and melancholic one, designed with the intended purposes of expressing the harshness of life on Ériu-Innis through the string of the harp and the crying whistle of the feadóg (a Tin whistle). The music is often a reflection on the tides and waves, and at times features the slow beat of a sheep-skin drum. Though it isn’t something to be danced to or reveled among, the islanders will often sit and think deeply on their situations while bards play the winding tunes of their people.


Ériunin fashion has had some parallels drawn to their distant cousins in far-off Gallovia, with the primary garment being vaguely similar to the Gallovian Kiltach. The Fichtán is a pleated skirt garment, similar to the Kiltach, which is worn over the body and serves as the base component for the outfits of most Ériunin men. Similar to the Gallovian fashion, it comes in many layers; green and blue dyes are the most commonly seen for the sacred garment. Over the Fichtán is worn a wide leather belt known as the Claíomhchrios, which is of relative cultural significance as the Duirc blade is worn alongside it and signifies a man's dedication to Ánradríeadh. Most often, the Fichtán is paired with a simple waist embroidered with silver or blue thread, and a short, sleeveless woolen jacket overtop, while simple gartered trousers are the common style of legwear. Clochar generally have a more threadbare appearance but observe the same clothing styles as their highborn kinsmen. The Írielac stand apart with their Bronze and Emerald accessories, as well as their chaperon hats, which are always worn with a colored cockade that signifies their clan allegiance. Women tend to favor simple dresses of wool and cotton and are known beyond the isles for their modest appearances. Imperial styles have begun to catch on amongst the more well-off ladies on the isles in recent years. Male Fashion remains a pillar of Ériunin society, and it is commonplace for men to try and one-up one another with the sumptuousness of their attire, though especially the Fichtán; owning multiple or elaborate Fichtán has for long been a symbol of status among both the Clochar and Írielac.


For the standard Clochar clansman, housing is base and impoverished. The majority of Ériu-Innis’ population live in exceedingly small cobbled stone huts, adorned with sod roofing. Shambled bits of brick and rock scatter the outside of their homes, and often indoor fireplaces leak smoke from out of holes and cracks. Windows are unheard of due to the gales of wind, and Clochar huts are simple and sturdy. Some houses close to forests are built with timber, larger and more sheltered by the looming trees, but the overarching characteristic of sod roofing remains prevalent in all housing on the island as a matter of insulation and necessity. Often restrooms and toilet facilities are located outside of the house for those lucky few who have built an outhouse, however, more often than not a simple hole acts as the toilet area for an entire Túatha. Túatha live together within a single home most of the time, and the bigger the Túatha the larger the cobbled house usually is.

The Írelac often inhabit hill forts surrounding old Seraph ruins, protected by log clad wooden walls. Inside these enclaves are houses made of thatch, and generally more spacious dwellings. The most prestigious of Írelacmen sometimes live in keeps, though dwarfed in size to anything in Regalia or even Ithania, these small towers made of cobbled stone grant a view of the land and protection.


Ériunin cuisine comprises primarily rabbit, deer, boar, and other game animals. Fishing is also another source of meat, but it is seasonal as the migrations of the Findt species of fish only pass by during the spring. This meat is often presented in the form of a stew, slow-cooked in Ferr-Iron cooking pots over fire pits. The few vegetables which grow on the island are potatoes, leeks, and cauliflower, which are often diced and added into the pot along with the meat. Cooking is a communal activity for the Ériunins, and meals are served from large vats of soup or stew for many people, often filling the bellies of multiple families of a clan. Feasts are conducted on much the same level, for halls full of dozens of clansmen.



There are three major sporting activities those on Ériu-Innis like to partake in, primarily showing the fitness of the Ériuaen, and appeasing their gods in the process. The first is arm-wrestling, a practice made popular by a myth involving the God of Strength. Warriors from all over the land come together for massive events of arm-wrestling, a test of strength and endurance. Secondly, lake-swimming is popular among men and women. Often the faithful will swim the length of the Pools of Life, the two largest lakes, racing others to the opposite side. The druids claim these activities to be spiritually cleansing. The final activity is Cruicéad, a sport thought to be the fastest field game in existence. It involves two teams of seven utilizing hurls to transport a small cork ball from one end of a marked out arena to the other. The ball carrier may hold the ball within their hand but must balance it on the hurl or strike it up the pitch every three steps. Points are scored by hitting the ball toward a series of posts. While it is officially illegal to strike an opponent with a hurl mid-game, it often happens regardless due to the quick pace of the game.


Men and women both partake in hunting on the island to some degree. There are those who live and breathe the activity, often followers of the Hunting God, and zealous in their devotion to the act. There are also those who either partake for fun, or for food. Hunting is done with a short-bow, and the peoples of the island have become adept at archery. Many boys and girls are taught how to handle a short-bow from the age of seven, as hunting rabbits and deer is essential to survival. In addition to this, many also spend their free time in worship groves, making sacrifices of animals and presenting tributes of Gold, Bronze, and Emeralds to the gods.


The main symbol most associated with the Ériuaen is the ripple of the Life Pool. The symbol is basically a water ripple in a very base artistic form. A single swirl is often drawn, starting from the inside and curling outwards in a circular manner. This often adorns shields, banners, clothing, and jewelry. The ripple evokes the tale of the birth of the gods from the pool of life, the even having said to have unsettled the water, and created a perfect ripple from the very center. In addition, it pays homage to the Uilemáthair in the process.


  • Some travelers walking the roads of Ériu-Innis as little as five years ago have spoken of a tall, lanky, bronze man, who wears no frocks and appears suddenly before them from places they would not expect. They tell that the man wanted nothing but to dance rhythmically in front of them, upon finishing vanishing into the unknowns of the forest. They have taken to calling him Homhair the Stranger. The druids have no explanation as of yet of his nature.
  • Where Regalian Law places members of the Unionist church to be sacrosanct, the Ériunin place the druids in the same category, though to a much harsher extent. This sometimes allows immoral druids to get away with a fair bit, but no druid is truly above the law of the Iëllothonach and Seancha.
  • There used to be a fourth source of “payment” in Ériunin law, “pay of blood” which was immediate execution. This gradually morphed both into pay of red and Onóir-Cath as the Ériunin refined themselves.

Writers HydraLana
Processors BillyTheScroofy, FireFan96, TheBioverse
Last Editor HydraLana on 06/7/2020.

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