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Sami, Terra's northernmost country, lies at the intersection of the Kolossal Prime Vein and Lake Kolossal, northwest of Ursus, with the Infy Icefield beyond. Its terrain runs in four tiers: southern swamps, southern forests, northern snowy mountains, and northernmost icefields, with the Myrkwood in between. According to Dezhnev, the terrain is not fixed, though he may simply have been lost or deceived by Samifjod illusions. Nights are long, and the "Borea," or aurora, appears as shifting green, red, blue, or purple lights, which the Samifjod believe are the tears of the fowlbeast Varuhitar.
Long dismissed in pre-Crystal Age records as primitives who "ate raw meat and hugged trees," the Samifjod have a distinctive way of living in harmony with nature. The Ursine explorer Fedot Semyonovich Dezhnev (803-879) made four expeditions to Sami between 838 and 851, deciphered the Sami alphabet, categorized its two dialects, documented Snowpriest gatherings and the Arts called Foldarcraft, and retired early in protest of Ursine oppression. Though no formal war occurred, Ursus acquired Sami lands by exchange or force, dealing with each tribe individually, and moderated its actions after two centuries. Recently, attacks on Ursus border settlements in the name of the "Samifjod" prompted retaliation, with Ursus accusing Columbia, which denied involvement. Columbia has since sent waves of researchers, re-mapped the region, contacted the secluded Sarkaz Cyclopes, and developed wetlands tourism with southern tribes, even raising rumors of a first nomadic city.
Sami has no central government, only hundreds of tribes, each led by a Snowpriest who divines guidance from "Samivilinn, the Resolution of the Very North" and directs migrations to avoid Catastrophes. Tribal history centers on this ritual migration, the "Great Campaign." Sami mythology tells of the All-Father Sami wounded shielding humanity from Varuhitar, and the twin ancestor spirits Matkimoinen and Amma, who taught divination; Dietan Women, likely the Cyclopes, taught Foldarcraft writing. The bravest warriors join the Soahteveahka legion guarding the icefield against the Andskotarnir.
The author concludes that Sami must be protected from excessive outside interference, as some of its secrets are not ready to be uncovered.
Many readers in Victoria and Columbia's nomadic cities know the wave of Sami tourism promotions; for many, these ads marked the first time they had heard of Sami. They were so successful they no longer need to run. In summer, tourists flock to Sami by bus to the resort town of Čappat, enduring over a week of bumpy travel to experience "the most charming of all lands". The author, too, was once such a tourist, but long ago, before Čappat Jávri's first lodge was built and before the lake got its name. That visit, though not entirely by choice, was in some ways a blessing in disguise, and it is the knowledge gained then that this chapter shares.
Sami is the edge of this great land, a realm of forests and tundra. Beyond resort campfires she may be Terra's most distinctive "nation". Her people live in a unique harmony with nature, and when we travel there, our common sense must yield to Sami's superior wisdom.
Outside Sami, its "history" begins with the Crystal Age. Before then, it was a small, insignificant corner of Terra's north, inhabited by tribes not worth mentioning; whether the Lion Kings of Sargon fought, the Nightzmora Khagan conquered Terra, or the Iberians and Leithanians invaded Bolívar, the Samifjod ate raw meat and hugged trees. Before the Crystal Age, it was understood there was no reason to go to Sami, nor did anyone inside want to leave. We now know this was not the case.
Fedot Semyonovich Dezhnev (803–879), a renowned Ursine explorer, undertook four expeditions to Sami between 838 and 851, and his team were likely the first Terrans to venture deep into the Infy Icefield and return. He discovered the westward-flowing Kolossal Prime Vein, contributed to deciphering the Sami alphabet, categorized the two Sami dialects, and gave southern Terra insight into Sami's tribal structure, religion, and Snowpriest gatherings. He first documented the Samifjod's unique Arts, now called "Foldarcraft". In protest of Ursine oppression of Sami, he retired early at 49 in 852. His wife was an Elafia from Sami; their son became president of Ushinsky Pedagogical University in Deity Grypherburg.
No formal "war" has occurred between Ursus and Sami. Ursus exchanges crops and manufactured goods for the lands of one Sami tribe, compelling them to migrate, while using force to drive out another. Ursus deals with each neighboring tribe individually; core tribes remain largely indifferent to peripheral tribes' dealings. For over two centuries after its initial large-scale actions, Ursus has refrained from further large-scale annexation. Recently, attacks on Ursine border settlements in the name of the "Samifjod" prompted retaliation; Ursus accused Columbia of masterminding them, which Columbia denied.
The Samifjod never lived in isolation: Sami is one of the main ancestral homelands of the Elafia people. In the mid-ninth century, after discovering Originium deposits and needing resources for its war with Kazimierz, Ursus expanded into lands once belonging to the Sami—some purchased, some taken by force—forming Ursus's northwestern border. A new challenger, the Columbian Union, has recently emerged: since the 1060s, Columbians, supported by their government or NGOs, have entered Sami, mostly researchers who re-mapped the boundaries of swamps, Myrkwood, and snowy mountains, claim a stable passageway to Fjal Vetrtonn, and rediscovered the secluded Cyclopes—a Sarkaz Royal Court—establishing contact. Columbian investors, partnering with southern Sami tribes, developed wetlands tourism, establishing towns including Čappat Jávri Village; rumors say Sami may soon see her first nomadic city.
Sami's tribes center their recollections on ritualistic, Arts-based migrations collectively called "Sohati" or "O-Fridr", "the Great Campaign"—in their eyes, their history. The author followed one tribe on such a migration, and the stories collected come from notes taken then. They commonly contain misunderstandings between mythical beings, strange enemies, and the eternal struggle of the Samifjod to defend Terra. The "All-Father" is called "Samitahto" (Gamma) or "Samivilinn" (Delta). Given Sami's proximity to the Kolossal Prime Vein, where Catastrophes are frequent, the mythical battles may have been violent ancient Catastrophes.
In the tale: ten thousand years ago, the great fowlbeast Varuhitar laid a scorching egg that awakened the All-Father, Sami, from his rest below. Blinded by the light, Varuhitar mistakenly believed Sami had destroyed the egg and attacked him with blizzards, gales, and razor-sharp feathers. When the storm threatened innocent humans, Sami shielded them; egg fragments scorched him as if with twenty suns, and he retreated into the land. The fragments attracted malevolent demons; Sami asked only that humans ward off the demons so they do not cross the Myrkwood, promising to one day wake and end humanity's battle.
His final glance gave birth to the twin ancestral spirits, Matkimoinen and Amma. Amma, who inherited her father's compassion, used the symbols of snow and fire to teach divination, cultivating the first Snowpriests, and guided the wandering Dietan women, who in return taught the Sami symbols that could control many things. In the "Ammataru" stories, constants remain: the first Snowpriests are always born among the Sami, and the "Dietan Women" ("prophet") always teach the secret script of Foldarcraft—likely the Sarkaz Cyclopes. For believers, a rough history emerges: a massive Catastrophe; survivors developing shared Originium Arts under a School of Divination; then Cyclopes from Kazdel introducing Foldarcraft.
Sami is Terra's northernmost country, northwest of Ursus, north of it the uninhabited Infy Icefield. Its landscape follows a four-tiered pattern—swamps, southern forests, snowy mountains, icefields. Dezhnev reported Sami's terrain is not fixed; possibly he was misled by Samifjod illusions. Nights are longer, and the Samifjod and Ursines observe the luminous "Borea" (aurora); the Samifjod believe it is Varuhitar's tears.
Sami has no central government, only hundreds of self-identifying "Samifjod" tribes, each led by a Snowpriest, its most powerful shaman, who divines guidance from Samivilinn directing migrations to avoid Catastrophes. Mass Snowpriest gatherings are followed by mass migration—perhaps Sami's national council. Columbia reports no recent southward migrations returning north, suggesting tribes have grown accustomed to Columbian technology and turned to settling. Each tribe has warriors and casters; the best join the "Soahteveahka", guarding the icefield's edge against the "Andskotarnir". Northbound groups carry more warriors, disciplined rockhorn beasts, and massive war puppets—goliaths inscribed with Foldarcraft runes. Columbia has also changed the economy: gold certificates now circulate in southern resorts, welcomed by the Samifjod.
The Sami language has two dialects, Gamma and Delta, so different they may deserve separate names. Gamma is likely indigenous; Delta, possibly taught by the Cyclopes, uses the writing system "Foldartal" that enables Originium Arts. The Samifjod respect the laws of nature, taking what they need and no more; the cycle of predator and prey, "The Eternal Hunt", must not be disrupted by human emotions. Accepting this rule is a prerequisite for being a Samifjod. Tribes divinate monthly; settlements are built around moving "Clan Trees", and following the ancient "Register", a tribe can mobilize within half an hour.
To visitors: follow the resort rules and do not venture beyond designated areas. We must protect Sami from excessive outside interference, for some of her secrets are not ready to be uncovered. Heed the warnings carefully, as they come from those who once rescued the author there.
EPIGRAPH
“Ancient you, tranquil you, you of the northern mountains! I greet you, the most charming of all lands!”
—Song lyric from a Sami tourism ad, created by Columbia's Caravan International Travel Agency.
Many readers who live in Victoria and Columbia's nomadic cities are likely familiar with this song. Recently, there was a wave of Sami tourism promotions on television and intercity networks. For many people, these ads marked the first time they had ever heard of Sami. The ads were met with such success that the advertisers no longer need to run them. In the summer, tourists flock to Sami in droves, traveling by bus to the resort town of Čappat or any one of several other well-known northern tourist attractions. These tourists are willing to spend significant sums and endure over a week of bumpy travel just to experience, or re-experience, the allure of what they deem “the most charming of all lands”.
I, too, am one of those tourists. And yes, the trip was fantastic.
But I'm not writing this chapter to debate the pros and cons of modern Sami group tourism. What I wish to share with you, dear readers, is this: My first visit to Sami occurred long ago, before the first wooden stake was brought to the shores of Lake Čoarvieali to construct Čappat Jávri's first lodge, and even before the lake itself got its name (which means “horn-beast”). Though that visit wasn't entirely by choice, I now realize it was, in some ways, a blessing in disguise. It was the knowledge I gained on that visit that I shall now share with you, so you may gain a glimpse into the real Sami—the one beyond the tourist attractions.
Sami, the edge of this great land, a realm of forests and tundra. For most people, she is a distant tourist destination, the birthplace of the sauna. Yet beyond the glow of campfires at holiday resorts, Sami may be Terra's most distinctive "nation". The people of Sami have a unique way of living in harmony with nature. When we travel to Sami, our common sense must yield to Sami's superior wisdom.
For those of us outside Sami (especially in academic circles), Sami's "history" starts with the Crystal Age, when it was truly "discovered". Although the name "Sami" appears very early in the historical record, for most of history, it represented nothing more than a small, insignificant corner of Terra's northern region—a place inhabited by primitive tribes not worth mentioning.
If one were to consult documents from before the Crystal Age, they would generally conclude the following: When the Lion Kings of Sargon fought for control of the desert, the Samifjod (people of Sami) were primitives who ate raw meat and hugged trees. When the Nightzmora Khagan conquered Terra, the Samifjod ate raw meat and hugged trees. When the Iberians and Leithanians invaded Bolívar, the Samifjod still ate raw meat and hugged trees. If you dig deeper into the historical record, you might come across tales of massive, long-legged fowlbeasts or young Elafia girls cradling crystal fowlbeast eggs—but beyond such myths, there's little else of substance. Even in neighboring Ursus, records are just as sparse, and the ones that do exist are spotty and vague. Before the Crystal Age, it was commonly understood that there was no reason to go to Sami, nor did anyone, or anything, from inside Sami want to leave Sami. Of course, we now know this was not the case.
Fedot Semyonovich Dezhnev (803-879) was a renowned Ursine explorer, cartographer, and navigator. Between 838 and 851, he undertook four expeditions to Sami. He and his team were likely the first Terrans to venture deep into the Infy Icefield and return. It was also Dezhnev who discovered the westward-flowing Kolossal Prime Vein in Sami during that time. He contributed to the deciphering of the Sami alphabet, categorized the two primary Sami dialects, and provided southern Terra with detailed insights into Sami's tribal structure, religious traditions, and Snowpriest gatherings. He was also the first to document the Samifjod's use of their unique Arts, now commonly referred to as "Foldarcraft". In protest of what he described as the "arrogant, barbaric, and unjust oppression" of the Sami region by Ursus, Dezhnev retired early at the age of 49 in 852, refusing to serve the Ursine Emperor for the remainder of his life. There was once a town called Dezhnevsk in the far north of Ursus, named after him, though it was later abandoned, for some reason. His wife was an Elafia from Sami, and together they had a son, Asmundir Fedotovich Dezhnev, who later became the president of Ushinsky Pedagogical University in Deity Grypherburg.
Supplementary Material
Supplementary Material
It is important to clarify that no formal “war” has ever occurred between Ursus and Sami—both sides acknowledge this. What has frequently happened, however, is the following: The Ursines use crops and manufactured goods to exchange for the lands of one Sami tribute, compelling them to migrate, while resorting to force to drive out another. The Ursines do not deal with Sami as a unified entity. They prefer to handle matters individually with each neighboring tribe. The Sami tribes operate the same way—each tribe manages its own relationship with Ursus independently. The core Sami tribes remain largely indifferent to the interactions between peripheral tribes and Ursus. The Snowpriests, during their gatherings, have never deemed the Ursines a universal threat. For over two centuries following its initial large-scale actions, Ursus has adhered to certain limits, moderating the intensity of conflicts with the tribes and refraining from further large-scale annexation of Sami land.
Recently, possibly influenced by southern culture, attacks were carried out on Ursus border settlements in the name of the “Samifjod”, prompting retaliation from Ursus. The Ursus government repeatedly accused Columbia of masterminding the incidents, which Columbia has denied.
Originium fragments inscribed with Sami script are believed to have been used as magical conduits by ancient Snowpriests. While Ursus may not respect Sami culture, when facing threats from the north, they selectively utilize Sami knowledge—though certainly not in a spirit of humble learning.
The Samifjod never lived in isolation. Evidence suggests that Sami is one of the main ancestral homelands of the Elafia people, who are now found throughout Terra. However, this knowledge was only discovered recently, with the help of modern science. Sami was too distant; most people of that era did not concern themselves with it. Those who emigrated from Sami in the past, likely for personal reasons, left no unique accounts behind for us to study.
The academic consensus is that detailed written records of Sami began with Fedot Semyonovich Dezhnev’s four northern expeditions. Over the course of more than a decade, this renowned Ursine explorer made intermittent visits to Sami, conducting the first systematic studies of the region. Unfortunately, his expeditions also drew the attention of the Ursine Emperor. In the mid-ninth century, after the discovery of Originium deposits and needing resources for its war with Kazimierz, Ursus expanded quickly into lands once belonging to the Sami. Some of the land was purchased, while other areas were taken by force, forming what is now Ursus’s northwestern border.
In recent years, a new challenger to the region’s dominance has emerged: the Columbian Union. Unlike most other nations, Columbia has consistently shown great interest in Sami. Since the 1060s, wave after wave of Columbians, supported either by their government or various non-governmental organizations, have entered Sami. Unlike their westward expansion across the wastelands, Columbia’s interest in Sami appears to be primarily scientific. Most of the Columbians that have traveled to Sami are scientific researchers. These Columbians used modern technology to re-map the boundaries of swamps, Myrkwood, and snowy mountains. They claim to have established a stable passageway to Fjal Vetrtonn.
They also rediscovered the secluded and independent Cyclopes—a Sarkaz Royal Court—within the sprawling mountain ranges, and, incredibly, established contact with them.
The most significant change, however, just occurred recently. Columbian investors have successfully gained the support of some southern Sami tribes and, in partnership with them, have started developing tourism in Sami's wetlands, achieving considerable success. Several sizable tourist towns have already been established (such as the previously mentioned, relatively well-known Čappat Jávri Village), along with numerous “vacation facilities”. There are even rumors that, with the sponsorship of a major Columbian “conglomerate”, Sami may soon see the arrival of her very first nomadic city.
As promised in the epigraph, I shall now guide you, dear readers, on an imaginary journey to a side of Sami that lies beyond the tourist spots. What I am about to share are mostly what I have personally seen and heard. They are to be treated as tales, rather than official history. Outside of Sami, few people are in a position to verify these accounts, and my memory is, of course, far from perfect. Therefore, I leave the final judgment to you, the readers.
Modern studies of history tend to focus on human achievement, the rise and fall of nations, etc. Sami's tribes, however, do not share this interest. Their recollections of the past always center around the migrations of their tribes, which are guided by a ritualistic, Arts-based ceremony. For the Samifjod, this ritual, and the ensuing migrations, are collectively referred to as “Sohati” or “O-Fridr”, meaning “the Great Campaign”. In their eyes, this “Great Campaign” is their history.
During my first visit to Sami, I had the opportunity to follow one of the tribes (whose name I must withhold) on one such migration. The stories collected in the following section are based on the notes I took during that time. Whether the name “Sami” originated from the stories of the “Great Campaign” or vice versa remains uncertain. These stories have been passed down and adapted over time, both in writing and through word of mouth, resulting in numerous versions—some of which have even traveled south and evolved into the poltergeist tales we're familiar with today. In Sami tribes, such stories often contain a few key elements: misunderstandings between two or more mythical beings, the sudden appearance of strange enemies, and the eternal struggle of the Samifjod to defend Terra.
One notable aspect is that the “All-Father” is commonly referred to by two names (besides Sami): “Samitahto” (Gamma Dialect) or “Samivilinn” (Delta Dialect), both of which, translate into Victorian as “Samivilinn, the Resolution of the Very North”. Some of the Snowpriests have explicitly stated that “divination is simply listening to Samivilinn”. We may infer that these types of stories in fact recount the events at the beginning of Sami's history. Considering the grand scale of the natural upheavals depicted in these tales and Sami's proximity to the Kolossal Prime Vein, where Catastrophes are frequent, it is possible that the mythical battles in the stories were, in reality, extremely violent Catastrophes from ancient times.
Ten thousand years ago, when humans first arrived at the edge of this great land, the great fowlbeast Varuhitar, who patrolled the skies, laid a scorching egg high. This egg could not withstand the intense heat it emitted and shattered in the sky into countless fragments, with a deafening sound and blinding light that awakened the All-Father, Sami, from his rest on the land below. Varuhitar lowered its head to check on its egg but was blinded by the intense light. Realizing the egg had shattered, Varuhitar mistakenly believed Sami was responsible. In a fit of rage, Varuhitar let out a heart-wrenching wail, accusing Sami of destroying the egg. Bereft of all reason, it began flapping its wings furiously, creating blizzards and gales that darkened the skies, and shooting out razor-sharp feathers at Sami.
The All-Father, who was under the protection of the land, initially had no desire to respond to the fowlbeast's irrational outburst. But Varuhitar, now fully blind, continued to unleash its fury; the storm it created threatened to cross the ancient, sacred boundary, endangering innocent humans. In his infinite mercy, the All-Father made a compassionate decision. He stretched out His body, shielding humanity from the oncoming Catastrophe. However, at that moment, fragments of Varuhitar's egg fell from the sky, and Sami, now exposed outside the land's protection, was scorched as if with the heat of twenty suns. Caught off guard, Sami was severely wounded and had to retreat back into the land for protection.
However, the fragments of the egg remained on the land, attracting malevolent demons. Unable to leave the land's protection for the time being, Sami sought humanity's help. But the merciful All-Father would never ask humans to destroy the fragments, for no such method existed on this great land. Sami only asked that humans ward off the demons, ensuring they do not cross the Myrkwood. He also promised humanity that one day he would again be granted the land's favor, at which point he would wake from His slumber and solve the problems caused by Varuhitar once and for all. On that day, humanity's battle would finally come to an end.
Before the All-Father lay down for His eternal rest, He cast a final glance at the forests and swamps. His gaze, frozen in time for thousands of years, gave birth to the twin ancestral spirits, Matkimoinen and Amma. Matkimoinen had a humanoid appearance and felt a kinship with humans, yearning to travel the land and meet diverse people. Amma, by contrast, did not resemble a human but inherited Her father's compassionate nature. She chose to remain in the land where Sami resided, guiding the plants and animals to aid humans in fulfilling their purpose.
Because Amma had no human form and could not speak human language, She was unable to communicate directly with them. However, it was Amma who, by using the symbols of snow and fire, taught humans the art of divination and cultivated the first generation of Snowpriests. She also used the beast horns to guide the wandering Dietan women who had arrived in Sami, ensuring they received help from the Samifjod and did not starve. Out of gratitude, the Dietan women peeled pieces of tree bark and taught the Sami how to write the symbols that could control many things. To this day, Amma still wanders the Myrkwood.
Samifjod occasionally find perfectly white snowflakes that do not melt—this is a sign that Amma has seen them and is blessing them with good fortune. Those who find such snowflakes usually experience good luck but must remain vigilant, paying close attention to their surroundings, so as not to miss further signs from Amma.
There are two distinct Sami dialects, Gamma and Delta. Therefore, the authenticity of the "Ammataru" stories ("Amma's tribulations") is relatively easy to verify. The tales of the twin ancestor spirits, Matkimoinen and Amma, also have many versions (all of them very, very long). In these stories, Matkimoinen sometimes appears in human form to aid humanity, while Amma, in the form of a beast or an unseen force, subtly guides humanity from the shadows. Among the many different versions of these stories, there are a few constants: The first generation of Snowpriests is always born among the Sami, and the "Dietan Women" always arrive in Sami to teach the Samifjod how to write the secret script of Foldarcraft. If we peel back the layers of the story, the meaning of the word "Dietan" becomes quite clear—it means "prophet". There is reason to believe this refers to the Sarkaz Cyclopes. It is likely that the Cyclopes taught the Samifjod to write in Foldarcraft. This would explain why Sami has two dialects, with entirely different vocabularies and grammar, that are still mutually intelligible.
Occasionally, the "Dietan Women" in the story are split into two groups—one
group retreats into the mountains, while the other ventures north in search of “the wound of the earth”. This could imply that the Sarkaz Cyclopes were divided into two branches, or that another ancient race, which we still have not identified, also made a stop in Sami.
I won’t go into detail about other Sami stories here. But for readers who believe there’s truth behind the tales, we can sketch a rough history of the Sami tribes: Thousands of years ago, a massive Catastrophe struck Sami, leaving a deep, lasting impact on the people. In the aftermath, the survivors developed shared Originium Arts, likely under the School of Divination that granted users some level of precognition. Over the following millennia, Sami society was gradually shaped by these Originium Arts, giving rise to the tribal tradition of “migration to avoid Catastrophe”. Subsequently, the Cyclopes from Kazdel arrived in Sami, introducing the Arts of Foldarcraft. This knowledge empowered the Samifjod to exert control over their colossal clan trees and puppets. These three events—the great Catastrophe, the introduction of the shared Originium Arts, and the arrival of the Cyclopes—completely shaped Sami society into what it is today.
Sami is Terra’s northernmost country, located at the intersection of the Kolossal Prime Vein and Lake Kolossal, northwest of Ursus. If you leave Sami and travel further north, you will enter the harsh, uninhabited Infy Icefield.
The landscape of Sami follows a simple four-tiered pattern: The southernmost swamps, the southern forests, the northern snowy mountains, and the northernmost icefields. This progression of terrain almost seems as if it were deliberately designed. To reach the icefields, travelers must first cross the snowy mountains, and there is no path back south to the swamps that bypasses the Myrkwood. During Dezhnev’s third expedition, the Ursus expedition team attempted to trace the edge of the Myrkwood from Kholodrigua Point and measure its boundaries. In the end, they reached the Evreinov Expedition Station (now Evrenisk) within Ursine territory, where they found no forest at all. According to Dezhnev, the terrain of Sami is not fixed. Forests seem to move when no one is watching, snow and ice decide daily where they want to settle, and even rivers can stealthily change course. Of course, the reality may not be quite so fantastical. Much of Sami’s landscape is monotonous and unchanging. However, for outsiders unfamiliar with the terrain, even modern scientific instruments cannot prevent them from getting lost. It is highly likely that Dezhnev simply got lost, and what he thought was the Myrkwood may have been an illusion cast by the local Samifjod.
At the very least, modern surveys have confirmed that it is possible to bypass the Myrkwood and go directly into the icefields. However, this route passes through territory controlled by the Ursus military, which has long been restricted, making it of little practical use.
In Sami, the nights tend to be longer than in most other parts of Terra. Here, people frequently observe a luminous phenomenon in the sky, resembling glowing
ribbons that stretch across the heavens in a breathtaking display. The Samifjod and Ursines call it "Borea", but because it only occurs in the far northern regions, it is known elsewhere in Terra as the "aurora".
The aurora's color frequently shifts. It's predominantly green but often manifests in shades of red, blue, or purple. Its brightness and density are also constantly changing. The Samifjod believe the aurora is the tears of the great fowlbeast, Varuhitar, falling from the skies above. Scientists believe the stunning lights are likely the result of solar particles colliding intensely with the atmosphere. However you explain it, it's a breathtaking sight to behold.
Sami does not have anything resembling a central government. Instead, it is made up of individual tribes that self-identify as "Samifjod". Some of these tribes have names, while others do not. In Sami, there are hundreds of such tribes, if not more.
At the heart of each tribe is a religious leader known as a "Snowpriest". The Snowpriest is the tribe's most powerful shaman and Originium caster, responsible for safeguarding the incantations that control the tribe's prime tree. The general affairs of the tribe are managed by the Snowpriest and their council of shamanic advisors. Among all the duties of a Snowpriest, none is more crucial than divination. Through this sacred practice, the Snowpriest communes with "Samivilinn, the Resolution of the Very North", receiving guidance that directs the Samifjod in their migrations to avoid Catastrophes. Existing records attest to the remarkable accuracy of these revelations.
At times, multiple Snowpriests from different tribes receive the same message, similar to a "universal directive." This prompts a massive gathering, with hundreds of Snowpriests converging swiftly at a designated location. Outsiders are barred from these meetings, leaving their details shrouded in mystery. However, my observations indicate that such gatherings are almost invariably followed by the mass migration of tribes, often southward. This suggests that the primary purpose is to coordinate a unified migration strategy, likely in anticipation of harsh weather or impending Catastrophes. This gathering is perhaps the closest thing Sami has to a national council.
It is worth noting that, according to information released by Columbia, there have been no recent records of Sami tribes migrating southward en masse and then returning north. A reasonable hypothesis is that they have grown accustomed to the modern technological advancements brought by Columbia, making them more inclined to settle in the south. If this is indeed the case, we are undoubtedly witnessing a significant turning point in Sami's history.
Sami has no unified government, and naturally, no standing army. Even so, each tribe has both warriors and casters. The former are proficient with swords, spears, and polearms. The latter are renowned for their wind and snow Arts. These individuals are primarily responsible for maintaining security and order
In Sami, the most effective way to quickly assemble a group is to blow a rockhorn trumpet. These trumpets, made from the horns of rockhorn beasts, are said to produce a thunderous sound that can be heard from miles away.
within Sami. Disputes among the tribes rarely escalate into armed conflicts, and in confrontations with Ursus, the tribes generally fight independently.
However, the tribes are far more coordinated than it seems. The most valiant Sami tribes, and their best warriors, are expected to join the “Soahteveahka”, loosely translates into legion. This vast force remains stationed at the fortresses at the base of the mountains, guarding the edge of the icefield. They face a foe far more terrifying than humans, known as the “Andskotarnir”. I have neither seen the Soahteveahka’s fortresses nor encountered its warriors, but readers should recall that the Samifjod refer to Snowpriest divination and tribal migrations collectively as the “Great Campaign”. Based on my observations, the migrations of the Sami tribes seem to follow a strategy that mirrors a well-planned military operation. In what seems like aimless movement, one tribe often “happens to encounter” many other migrating tribes—this suggests that the migration routes are mapped out like city routes or, at the very least, that these paths are known to all tribes. Furthermore, I noticed that the tribes moving north tend to have more warriors. When two migrating tribes cross paths, some of these warriors even leave their original group to join those heading north. Undoubtedly, these individuals aim to join the Soahteveahka.
Among these northbound groups, I witnessed well-organized columns of heavily armored rockhorn beasts, marching with their handlers with a discipline that far surpasses that of humans. I also saw, for the first time, the massive Sami war puppets—constructed from entire trees, thick vines, and solid stone. These goliaths appeared capable of defeating any war machine of comparable size. Some of these puppets were even inscribed with Foldarcraft runes, their powers clearly amplified through the Arts. I can only speculate about what these Sami fighters will face in the great white north—it’s beyond my full understanding.
For many long years, the Sami tribes were largely self-sufficient—the land provided more than they needed. The Samifjod could craft all essential items with their own hands, and barter internally and with other tribes for supplies. They had no need for currency.
However, Columbia has changed this situation. Visitors from afar can now spend Columbian gold certificates in the southern resort areas of Sami. Many of these resorts and entertainment venues have hired local tribespeople as laborers and service staff. These workers are paid in Columbian currency, which they then use to purchase Columbian-made industrial goods. The Samifjod seem to welcome this change, though I will leave it to the readers to form their own opinions about this familiar process.
Traditionally, there were two primary routes into Sami. One required crossing the vast northern wastelands of Columbia, and the other involved traveling from Ursus and heading west along the shore of Lake Kolossal. Foreigners wishing to enter Sami from Ursus must undergo a somewhat tedious approval process, which, while time-consuming, is not as impossible as some rumors suggest. Additionally,
despite reports that the Columbian federal government intends to construct a national highway connecting Columbia to Sami with official checkpoints, strict border inspections between the two regions are currently minimal. However, travelers joining caravans from large nomadic cities may still need to submit their travel documents for inspection before departure.
As of 1099, there are three main caravan routes leading to Sami's tourist areas: The traditional route from Trimounts, Columbia is the shortest, with the lowest ticket prices. The route departing from County Merkiseyde, Victoria has more luxurious services and facilities. This route passes by Kjerag, offering distant views of the magnificent Mt. Karlan. Lastly, the newly established route from Montelupe, Siracusa is the longest, but it undoubtedly offers more options for residents of Leithanien, Siracusa, and even Laterano.
In southern Sami, the architecture of resort villages is largely inspired by traditional Sami tribal housing. This "Sami style", crafted by Columbians, shapes much of what outsiders perceive about Sami culture.
The Sami language is known to have two distinct dialects—called Gamma and Delta by linguists. The primary differences lie in their vocabulary and morphology, while their syntax and grammar are relatively similar. The vast differences in vocabulary suggest they did not originate from the same language. In fact, many people think they should have entirely separate names instead of being called "Sami dialects".
The Gamma dialect is closer to Ursine and is likely an indigenous Sami language. Its original writing system may have been similar to the Ursine script, but it has since been lost. The Delta dialect, however, stands apart from other languages in the region, but shows some similarities to Victorian, suggesting it is an external language that gained prominence in Sami due to its writing system. If we accept the story of "Ammataru" as true, then the Delta dialect was likely the language taught to the Sami by the Sarkaz Cyclopes.
The Delta writing system is called "Foldartal", or as we've mentioned earlier, "Foldarcraft". Both the Samifjod and the Sarkaz Cyclopes were able to use these ancient written characters to perform Originium Arts.
Over the past two hundred years, reliable translations of Foldarcraft script have provided significant insights, but how it functions as a medium for Arts remains unclear. Though they usually prefer one dialect over the other, most Sami are capable of switching seamlessly between the two.
The written form of the Delta dialect features sharp, angular shapes, indicating it is a script designed for carving. However, the presence of curved or horizontal strokes suggests that it would be difficult to carve these characters smoothly into wood. It is generally believed that this script was originally carved into brittle, low-density Originium crystals, where such shapes could be etched more easily.
In the Delta dialect, most nouns are regarded as feminine, which may also be related to the legend of the ancestral spirit, Amma.
Additionally, although most Sami are literate, spoken language remains the primary means of communication in daily life. Poetry, literature, and other forms of writing exist, of course, but their variety is significantly limited. Communication between tribes is handled by individual Messengers, though there is very little written correspondence between the Samifjod and outsiders.
—What's this? —It's soda. —I don't like this "soda". It tastes unnatural. On intercity networks, Samifjod are often depicted as "disliking soda" because it "tastes unnatural".
Samifjod respect the laws of nature. They believe that all things have their proper time and place and should not be disturbed. They take from nature what they need but never more than that. This "cultural temperament" has gained some recognition in the south, and is a key part of the stereotypical image of the "Samifjod". In literature and film, love stories between a Samifjod and a southerner, replete with cultural shock, have become a popular trope and garnered staunch supporters. However, as with all fictional works, these narratives are romanticized and do not accurately represent reality—just as not all Samifjod dislike soda.
In Sami, the natural order of all things follows a cycle of predator and prey, which the Samifjod have named "Agálaš Bivdin" in the Gamma dialect or "Eilfura Veiöra" in the Delta dialect, both of which translate to "The Eternal Hunt". Through the act of "predation", lifeforce, or spiritual essence as interpreted by some, flows from one thing to another. Therefore, this process should not be disrupted by human emotions or morality. Understanding and accepting this rule is generally a prerequisite for being considered a Samifjod. Due to this strongly held belief, the Samifjod attitude toward nature is more utilitarian than romantic. They are not the "tree-huggers" portrayed in books or films. They do not typically form emotional attachments to non-human things, nor do they exhibit any particular preferences when using or interacting with them.
However, different Samifjod can have vastly different interpretations of this rule. I will omit specific examples here, but readers should be aware of this: when a Sami person speaks of "all things", they are indeed referring to everything they perceive—and all of it is part of the "Eternal Hunt".
Hollow ice crystals, resembling fowlbeasts, appear only on Sami tree branches. The Samifjod believe that these ice crystals were once living fowlbeasts, whose bodies have perished, but whose souls are forever trapped within the hard shell of ice.
Some Sami tribes do not stay in one place for long, while others do the exact opposite, depending on their unique cultures. However, all tribes have their Snow-priest conduct at least one divination each month. If a warning arises during the divination, the migration must begin. The migration route and destination are determined from the start, whether they're based on the results of the divination or some pre-existing warning.
At the tribe's new settlement, all living facilities are constructed around one or more large tree puppets. These tree puppets are called "Clan Trees", and the largest and most important one is known as the "Prime Tree". These trees can move and re-root themselves under the Snowpriests' control and are used to help the tribe transport heavy objects.
Through generations of migration, the Samifjod have developed a strong culture of cooperation. They demonstrate impressive efficiency, both in their everyday tasks and in preparing for migration. They follow an ancient document known as the "Register", passed down through the tribes as a guide for these migrations. Based on my observations, once the divination ritual is complete, the entire tribe can mobilize in as little as half an hour—quicker than it takes most nomadic cities to change course.
A moving Clan Tree. Samifjod strictly follow the guidance of their Snow-priests' divination. It is said that if the Snowpriest does not foresee a migration, no one can move the Clan Tree, not even a single step. Similarly, if the Snowpriest does not foresee the presence of outsiders, any tourists who have come to witness the "walking trees" will be forcibly removed from the migration site.
To those readers planning to visit Sami, I wish you a perfect journey. While I cannot say for certain if she truly is "the most charming of all lands", she is certainly charming enough. Please make sure to follow the rules of the resort and do not venture beyond the designated areas.
While Sami may remain a distant, untamed land or a picturesque tourist destination, there is nothing wrong with either. This section has aimed to provide a deeper understanding of the real Sami, but it is not meant to encourage readers to visit Sami. Based on my personal experience, my feelings toward Sami are very complex and difficult to fully explain. However, I am certain of one thing—we must protect Sami from excessive interference by the outside. Some of their secrets are simply not ready to be uncovered.
For those determined to explore the depths of Sami, or even venture onto the icefield, know that you are heading to the edge of this great land—beyond the boundaries of your understanding and awareness. Please heed my warnings carefully, as they come from those who once rescued me there: