ulfang

INDRA BAHADUR RAI (ईनà¥�दà¥�र बहादà¥�र राइ) born on February 3. 1927 at Balasan Tea Estate in  is one of the most eminent writers of long as well as short fictions. He is also highly regarded as one of the pioneers of objective approach in literary studies in Nepali. His major works are incorporated into the syllable prescribed for undergraduate and post-graduate studies in Nepali by different Boards of Education and Universities in India and Nepal. He has always championed the cause of development of Nepali language and literature as one of the major components constituting Indian Literature as a single cultural whole. Being the founder secretary of All India Nepali Bhasa Manyata Samiti अखिल भारतीय नेपाली भाषा मनà¥�यता समिती (1961) he led the movement and paved the way for the recognition of State Language in West Bengal. The movement for the constitutional recognition to Nepali language gathered its highest momentum under his stewardship as president of the All India Nepali Bhasa Samiti during the years 1978 and 1979. As he became too much involved in the movement he decided to take voluntary retirement from his job as a Lecturer of English at St. Joseph’s College. Darjeeling in 1979 itself. Later he joined active politics with a believe to fight for the constitutional and democratic rights of the forge people in Darjeeling. But despite all these involvements he always took literature as his first love. He has published to his credit four books of narrative prose fictions an equal number of books on literary criticism and many books of non-fiction prose. He has also edited some books and literary periodicals. His most important works are as follows: Indra Bahadur Rai is undoubtedly the greatest of all Indian Nepali writers writing today. He was the first recipient of the Sahitya Akademi (साहितà¥�य अकदेमी) Award in Nepali. He won this allocate in the year 1976 for his Nepali Nepali Upanyaska Adharharu - नेपाली उपनà¥�यसà¥�का आधारहरà¥�. His literary career spans over more than thirty five years. His initial writings were published in different periodicals. But his first bring home the bacon to be published in book form was Vipana Katipaya - विपना कतिपय a collection of thirty short stories. In these stories he appears to be a realist treading the path of the French naturalists. The publications of his very first book proved to be an epoch-making event which carved him a safe niche in the history of the bunco story as a literary genre in modern Nepali literature. His style was so arresting themes so original in appeal and representation so defamiliarized that he immediately found a host of other contemporary as well as younger writers preparing themselves to follow him. Soon his influence became so overwhelming that it engulfed the entire younger generation into its fold. But it did not take much for his followers observation and thought to be followed and imitated. His linguist is competence and its aesthetic performance possess a very high degree of compatibility. Some of these texts though collected in a book of short stories clearly have a structural foregrounding that positions them somewhere between the two realms of the traditional literary genres of the short story and literary essay. In these works there are two different texts embedded or rather merged to form a third one. His lone novel, Aaja Ramita Chaa - आज रमिता छ successfully depicts the middle class society of Darjeeling. On its ascend cut the novel like most of his short stories signifies the socio-economic and political life of the hill people. But the recurrent motifs of lethargy and purposelessness characterizing the middle class life call declare a deeper and universal meaning laying expose the absurdity of human existence itself. As a writer he has always tried to project literature as the most important of all human arts. This is also bear witness in his novel. In this venture he propagated his theory of TESTRO AYAM टेसà¥�तà¥�रो आयम (The Third Dimension) in the early 1960s. In May 1963 he in collaboration with two of his poet friends Ishvar Ballabh - इशà¥�वर बलà¥�लभ and [] brought out a literary periodical called TESRO AYAM through which the movement of the third dimensional writing was pronounced. This was the first literary movement in Nepali to be every launched consciously. It was in fact. Rai’s brain child. Rai practiced his own theory of dimensionalism in his short stories written after 1963. Kathastha - कथासà¥�थ a collection of stories accompanied by a note on his convictions as a dimensionalist was published in 1972. The schedule has two parts Katha कथा (stories) and Astha आसà¥�था (convictions) the texts under Katha divide are the examples of the percepts laid down under the Astha section. The development of his Ayamik - अयमिक thinking and manifestations culminate into the concept of the Leelaist writings (Leela - Leekhan) and his Kathaputaliko Man - कथापà¥�तलिको मन is an outcome of such a culmination. Indra Bahadur Rai is equally well known for his eminence as a literary critic. Tipeka Tippaniharu - टिपेका टिपà¥�पणीहरà¥� (Collected Commentaries) is a collection of his earliest critical writings on different topics of literary significance. But his most outstanding work of literary criticism is Nepali Upanyaska Adharharu - नेपाली उपनà¥�यसà¥�का आधारहरà¥� (The Bases of Nepali Novels). It is an analytical study of twelve most outstanding Nepali Novels representative of distinctively different trends for which Rai has used the termAdharharu - आधारहरà¥� (bases). His method of literary studies is a blending of the impressionistic and the textual. His other significant work of literary criticism include Sandarbhama Ishvar Ballabhka Kavita - सनà¥�धरà¥�भमा इशà¥�वर बलà¥�लभà¥�का कविता (in context of Ishvar Ballabh’s Poetry) and Darjeelingma Nepali Natakka Adharshatabdi - दारà¥�जीलिङमा नेपाली नाटकको अरà¥�धशतबà¥�दी (Half century of Nepali Dramaturgy in Darjeeling). His Sahityako Apaharan: Marvbadi Prativadhata - साहितà¥�यको अपहरन: मरà¥�वà¥�बदी पà¥�रतिवधत is a critique of the Marxist concept of literary commitments. His edited volumes include **Bhanubhaktaka Kriti: Adhyaynharu - भानà¥�भकà¥�तका कृति अधà¥�ययनहरà¥� ** an anthology of critical writings on the poet Bhanubhakta and a few periodicals. He was a member of the Sahitya Akademi’s Executive Committee and the convenor of its Nepali Advisory Board for ten years from 1978. Indra Bahadur Rai pronounced his concept of Leela Lekhan (Leelaist writing) in the mid eighties and since then has been actively propagating it through different forums. His book under consideration viz., Kathaputaliko Man - कथापà¥�तलिको मन includes a postscript aphoristically delineating the salient features of Leelavad. On the basis of this postscript and his other writings published in different periodicals in this regard his concept and thesis of Leelaist writing can be summed up as follows: Leela Lekhan (लीला लेखन) is a further development of his Ayamik concept of Vastuta -वसà¥�तà¥�त (objectness) which can be roughly likened to the  believe of ‘thing-in-itself’ but it is such an involvement only for them who subscribed to the dimensionalist literary theorizing. For others it is not necessary to be Leelaist later. They can by their own independent studies and contemplation see the all pervading operation of Leela in all aspect of human activities. The concept of Leela defines human beings moved about by the semi-impersonal forces - social economic political psychological historical religious national and what not - operating upon our be to live and defeat. A realization similar to Rai’s concept of Leela is increasingly being confirmed by modern science philosophy psychology and literary theories. The Copenhagen interpretation of  (1927) can be cited as one of its most illuminating instances. However. Rai’s concept of Leela is not to be misunderstood as a moral  nor as another version of defeatism. Man in present day society says Rai must always be up and working and struggling as he is goaded on by something to survive relying on and making use of his subjective therefore Leelaist feelings thoughts and evaluations. Rai’s concept ofLeelaism makes for a radical change in man’s attitude towards life and his outlook towards the world. The Leelaist view of life and writing is based on the belief that all human thoughts feelings and experiences as well as value systems are necessarily subjective interest ridden and most prone to be fallacious. There is no such thing called objective reality. All human findings observations judgements and expressions are invariably subjective manifestations. Rai urges us to be ever aware of this fact and never to loose sight of it for this consistently unceasing awareness and knowledge of our “native objectness” at once enables us to live and write from a higher and dispassionate plane. The concept of Leela in this sense can be likened with the ’s prescipt ofNiskama and the concept of  in Zen Buddhism. In the postscript he has modestly acknowledged his debt to the Upanisadic concept of Maya (माया). Shunya (शà¥�नà¥�य) of Buddhism the Deconstruction. Reader’s response. Freudian and Gestalt theories of psychology the Jain Syadvada -सà¥�यदà¥�वद quantum physics pragmatism and the Marxist concept of ‘ideology’. Kathaputaliko Man - कथापà¥�तलिको मन published in 1989 consists of eight short prose fictions written in a narrative vein which serve as different strings embedded into the broader matrix of Rai’s Leelaism. The texts transgress the specifics of all typological classifications and defy all efforts of any generic pigeon-holing by the critics. The traditional concept of genre has been completely deconstructed. This is more clearly so in the title-text, Kathaputaliko Man - कथापà¥�तलिको मन. This tendency to defy the structural norms of prevalent narrative forms is evident in his earliest short stories collected in his Vipana Katipaya -विपना कतिपय and his novel Aaja Ramita Chha - आज रमिता छ also. But the texts included in the present book under consideration are almost devoid of a  structure (in the Jacobsonian sense of the term) usually constructing a prose narrative. These texts do not have a distinctly linear narrative. Each of these texts are based on the motifs of love worry old age vanity fame and gregariousness. The title text is constituted by deconstructing the popular myth that a quarrel between a preserve and his wife is as instant and short lived as a fire on a pack of hay-sticks. In the cover of deconstructing this myth the author has reconstructed four parallel sub-texts based on it and embedded into the broader matrix of his Leelaist concept. These four sub-texts are ‘written’ by four different ‘authors’ viz. the invisible director - author of the ‘game’ of life, Guruprasad Mainaly - गà¥�रà¥�पà¥�रशाद मैनली or the author of bunco story titled **Paralko Ago - परालको आगो ** (the fire on the haystick) the author scrutinizing the the mind of   (चामे) the hero in Mainali’s story and the author visualizing the experiences of the puppetised object. Typologically speaking the text is an amalgam of a short story a play a novel an essay a poetry and literary criticism. This is what has already been discussed above as the deconstruction of criticism. This is what has already been discussed above as the deconstruction of the concept of genres. Architectural techniques are used in constructing this text. This particular text the author says in the postscript is a product of the turbulent Gorkhaland movement years. It appeared to him that people cannot but behave like mindless puppets. Figures symbols and imagery used in these stories heighten their styles to the sublimity of great poems. These are the instances of the best art objects to be created through language. His works successfully represent the “organized violence committed upon ordinary language” (Roman Jakobson’s phrase). Pahad Ra Khola पहाड रà¥� खोला (1993) is a collection of twenty expressions of Rai’s dispersed meditation mainly focused on the language literature culture society and racial entity of Indian Nepalese. Prishta Pristha पृषà¥�â€�ठ पृषà¥�â€�ठा (1995) is a collection of eighteen critical articles on varied subjects of language and literature. Indra Bahadur Rai has also shown his excellence in Diary literature. bear witness is his Samayankan Dainikiya - समयनà¥�कन डैनिकिय(1997). His diary writing is not simply a day to day (i e morning to night) account of his activities but the expression of his thoughts on different topic comprising topical or current affairs of in and around literature culture including reminiscences. For his outstanding contribution towards the development of Nepali language and literature in India the Madan Puraskar Guthi - मदन पà¥�रसà¥�कार गà¥�ठी of Lalitpur. Nepal awarded him Jagadambashri Puraskar - जगदमà¥�बशà¥�री पà¥�रसà¥�कार in 1996. In the following year Rai was also awarded Agam Singh Giri Smriti Puraskar अगम सिंह गिरी सà¥�â€�मृति पà¥�रसà¥�कार by Sikkim Sahitya Parishad. Gangtok. Sikkim. Lekhharu Ra Jhyal लेखà¥�हरà¥� र à¤�à¥�याल (2000) is a collection of various articles and one short story enttiled ‘Jhyal’ - à¤�à¥�याल totally experimental rather with post-modernist approach. Indra Bahadur Rai is a voracious reader an untiring and a dedicated writer. An erudite personality Rai having varied facets in creativity is almost a legend in his own lifetime. He is a seasoned orator and without any hesitation it can be said that no one will forget his lacious speech on any topic if one gets an opportunity to heard him. Rai has tried to put his Leela conception mingling with Reader-  of German theoreticians like Karl Hedge Steerly wikipedia:Harold Benritch. Ulfang Esher and American Stainly Fish (1960) in Arthharuko Pachhilitira अरà¥�थà¥�हरà¥�को पछीलितिर (Behind the meanings - 1974). He has put his assay to evaluate the use of same and hit myth of ‘Narsingha’ (man-lion) by different authors of different times according to their contemporary views. Rai draws the final point in a meta-critical way as a perceptionist that the meaning of any text ordain not be the same to all readers because every reader will read the text subjectively. And that subjective reading reveals the meaning of same object in variety of perceptions. He stress for revealing the illusions in writing and the writing of this process he likes to furnish the nomenclature as Leela Lekhan. Thus Arthaharuko Pachhlitira - अरà¥�थहरà¥�को पछà¥�लितिर is a literary criticism based on Leelaist thought and writing. XHTML: You can use these tags: <a href="" title=""> <abbr title=""> <acronym title=""> <b> <blockquote cite=""> <cite> <code> <del datetime=""> <em> <i> <q cite=""> <strike> <strong>

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Life here in Northrend is not as glamorous as I would have hoped. The Vrykul seem to be an aggressive race and I undergo had to perform such tasks as slaying and dismembering their bodies to deter further contend. I have also met a assort of Taunka at Camp Winterhoof. Greatmother Ankha and Chieftan Ashtotem undergo been concerned about the goings on at - a Vrykul controlled fortress just to the east of Camp Winterhoof. Apparently they had been performing living sacrifices in some kind of twisted awakening ritual to turn fallen Vrykul into penalise warriors. I ventured over there and managed to find cage keys on some of the Vrykul I killed and used them to free the prisoners - many of them Taunka. I'm glad that I managed to spare them their lives but I don't think it was enough. The Vrykul continue to interpret their living sacrifices regardless. Deep inside the main building at Gjalerbron The necrolords are looking over dormant Vrykul that I believe can be awakened using a strange kind of wand-like device. I open one of them in the hands of a dead Scourge but I haven't managed to use it successfully - the Vrykul that I apply it to walk over and die. I suppose I shouldn't be concerned - who knows what would have happened had I been able to re-activate them. From one of the slain Vrykul I open a tattered and bloodied scroll detailing an contend on Camp Winterhoof by a Frost Wyrm. I hastily took the plans to Celea Frozenmane who advised me that I should figure out a way to call drink the cover Wyrm and undo him before it was too late. Upon investigation of the eastern side of Gjalerbron I noticed that there was a Wyrmcaller performing strange rituals around runic circles on the floor. With the aid of some nearby allies we ambushed him and took a cold pierce from his body - a device presumably used to summon forth his undead dragon. We used it to call Glacion from his lay circling above and managed with some effort to slay him. Hopefully the attack on Camp Winterhoof has been temporarily averted but I don't think this will mean that the Taunka can live in peace. They are planning to displace into the northern parts of the continent soon where it is safer. I'm not convinced this is the best intend of action having heard stories about the fates of previous expeditions but this land has been their home for a desire time. As a spiritual go they can sense the danger around them. Apart from the Vrykul threat there have been many other strange happenings around Howling Fjord. The delicate nature of the area has been disturbed and I can't help but conclude that the Horde and Alliance expeditions are partially responsible change surface though we wouldn't be here if it weren't for the Lich King and his Scourge armies. The area has gradually been thawing and as a plea for help the secretive of the Frozen Glade have allowed themselves to be seen by outsiders for the first time. Their sisters from the undergo become twisted and violent due to the recent dress of habitat. There are a few Taunka looking over the activities at a Dwarven dig site south of Camp Winterhoof. One of these Taunka. Sage Mistwalker asked me to infiltrate Rivenwood (using a ) in order to back up Ulfang - a distressed worg that had lost his alpha male status to an impostor. I have also taken a trip up Frostblade Peak to meditate at - indeed everything has been preying on my mind. It did help me to calm drink a lot just by looking out over the world.

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Angmar was founded in T. A. 1300 in the far north of the Misty Mountains by the evil ennoble of the Ringwraiths who became known as the “Witch-king of Angmar. Since the Witch-king was a servant of the Dark ennoble Sauron it is presumed that Angmar’s wars against the successor kingdoms of Arnor were done at Sauron’s bidding to undo an important affiliate of Gondor. Soon after Angmar was founded it waged war against the divided Dúnedain realms of Arthedain. Cardolan and Rhudaur. The Witch-king conquered Rhudaur the weakest of Arnor’s successor kingdoms and replaced its Dúnedain king with one of the native Hillmen a wild tribe of men possibly descended from the “accursed” kin of Ulfang. Now under the Witch-king’s hold back. Rhudaur in 1356 T. A invaded Arthedain and in the contend. Arthedain King Argeleb I was slain. However with the aid of the armies of Cardolan. Arthedain managed to keep a line of defence along the Weather Hills. In 1409 T. A. Angmar attacked Cardolan destroying the kingdom. At this time the Rhudaur disappeared leaving Arthedain as the measure remaining Dúnedain kingdom in Arnor. Arthedain bereft of allies struggled on for another 500 years. The end came in 1974 T. A. when Angmar amassed its forces and launched a final assault on Arthedain. Angmar took the Arthedain capital Fornost thereby destroying the last kingdom of the Dúnedain in the North. A year later. Prince Eärnur of Gondor arrived to aid Arthedain but he was too late. His army along with the remaining Dúnedain the Elves of Lindon a company of hobbit archers and elven forces set out from Rivendell led by Glorfindel utterly defeated the forces of Angmar in the Battle of Fornost but the Witch-king was not slain. He escaped and fled to Mordor and his kingdom of Angmar dissipated. It was after this battle that Glorfindel made the famous prophecy that the Witch-king would be killed by no man. It should be noted that the Witch-king had achieved his know’s wishes : the cater of the Dúnedain of the north was destroyed forever. Following the victory. Angmar’s forces west of the were completely shattered and it ceased to exist. Meanwhile the parts of it extending on the east of the Misty Mountains were wiped out by the ancestors of the Rohirrim. In : Shadows of Angmar the remains of Angmar be of a mountainous barren wasteland populated by hillmen and a large army of the Witch-king amassed to check Eriador. At the northern advance of Angmar are the ruins of Carn Dum which undergo been partially rebuilt and populated with the Witch-king´s forces. Players can venture into Angmar to act quests and contend the creatures there as come up as entering several instanced dungeons.

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[ToME 2.3.4 Character Sheet] Name : Mirelald Age 43 STR: 38 Sex : Male Height 14 INT! 36 go : Petty-Dwarf Weight 90 WIS: 27 Class : Assassin Social categorise 35 DEX: 31 Body : Player CON: 38 God : Nobody CHR: 22 + To Melee Hit 81 aim 38 Hit Points 807/ 807 + To Melee alter 54 Experience 1349437 Spell Points 152/ 152 + To Ranged Hit 66 Max Exp 1349437 Sanity 366/ 366 + To Ranged Damage 15 Exp to Adv. 1360000 AC 32+86 Gold 771955 Speed Fast (+17) (Miscellaneous Abilities) Fighting : Legendary[12]Perception : Very Bad Blows/go: 5 Bows/Throw : Heroic Searching : Very Bad Shots/Round: 1 Saving Throw: Fair Disarming : Good Mel dmg/Rnd: 10d5+270 Stealth : Heroic Magic Device: Superb Infra-Vision: 100 feet Tactic: normal Explor: running (Character Background) You are one of several children of a Petty-Dwarf Thief. You are a credit to the family. You have dark brown eyes straight black hair a three foot beard and a dark complexion. [Miscellaneous information] Joke monsters: OFF increase mode: ON Preserve Mode: ON Autoscum: ON Small Levels: ON Arena Levels: ON Always unusual rooms: OFF Persistent Dungeons: OFF denote Depth: Mirkwood: Level 33 (1650') Mordor: aim 43 (2150') Barrow-Downs: Level 10 (500') Maze: aim 37 (1850') Orc Cave: Level 22 (1100') The Old Forest: aim 25 (1250') The Land Of Rhun: Level 40 (2000') The Sandworm lair: Level 30 (1500') Your body is a Player. You are currently in the town of Minas Anor. You have defeated 8722 enemies. You saved the beautiful Mallorns of Lothlorien. You saved Bree from a dreadful Nazgul. You saved 43 princesses. You started your adventure the 43rd Yavie of the 2890th year of the third age. It is currently the 20th Quelle of the 2890th year of the third age. You have been adventuring for 34 days adefkmnopsuxz{|@ Add Str : .2.........3.... Add Int : 3.4............. Add Wis : ..4............. Add Dex : 3.....3......... Add Con : .24......5.3.... Add Chr : ..4......5...... Add Stea. : .......3........ Add Infra : .........5...... Add Tun.. : ..............1. Add go : 3....133...3.... Slay circle: +............... Slay Giant: +............... Sust Str : ....+........... Sust Int : ....+........... Sust Wis : ....+........... Sust Dex : ....+........... Sust Con : ....+........... Sust Chr : ..+.+....+...... Invisible : ................ Mul life : ................ Sens Fire : ................ Reflect : ................ remove Act : +............... Hold Life : ....++.......... Res Acid : ......++........ Res Elec : .+......+....... Res blast : .+.......+...... Res Cold : .+.............. Res Pois : ......+......... Res Fear : ...........+.... Res Light : ................ Res Dark : ..+............+ Res Blind : ................ Res Conf : ..+........+.... Res Sound : ..+............. Res Shard : ......+......... Res Neth : ..+............. Res Nexus : +.+....+........ Res Chaos : ................ Res Disen : ...............+ Aura Fire : ...............+ Aura Elec : ........+....... Lite : .....+.......... See Invis : +.+..+.......... Digestion : ..+.+........... Regen : .+.............. Xtra Might: .+.............. Activate : .....+.+........ Cursed : +............... Fly : ..+............+ Climb : ...........+.... Troll. ESP : .........+...... Dragon. ESP: .........+...... Corruption enumerate:Balrog Aura: Surrounds you with a fiery aura But it can burn scrolls when you read themBalrog Wings: Creates ugly but working wings allowing you to fly But it reduces charisma by 4 and dexterity by 2Balrog Strength: Provides 3 strength and 1 constitution But it reduces charisma by 1 and dexterity by 3Balrog Form: Allows you to move into a Balrog at ordain You need Balrog Wings. Balrog Aura and Balrog Strength to activate itDemon Spirit: Increases your intelligence by 1 But reduce your charisma by 2Demon Breath: Provides fire breath But gives a small come about to fail potions when you quaff themAnti-teleportation: Prevents all teleportations be it of you or monstersSkills (points left: 66) - contend 04.632 [0.800] - Weaponmastery 07.800 [0.800] - Sword-mastery 15.670 [0.600] . Critical-hits 41.200 [0.800] . Boomerang-mastery 01.000 [0.300] - Sneakiness 21.100 [2.000] . Stealth 40.000 [2.000] . Disarming 15.300 [1.000] . Backstab 41.000 [2.000] . Stealing 01.000 [0.200] . Dodging 01.000 [2.000] - Magic 01.280 [0.200] . Magic-Device 21.000 [0.750] . Conveyance 01.000 [0.300] . Divination 00.000 [0.100] . Temporal 00.000 [0.200] - Spirituality 06.000 [0.700] . Prayer 00.000 [0.500] - Monster-lore 00.000 [0.500] . Mimicry 01.300 [0.400]Abilities * Extra Max Blow(1) * Trapping [Fates]You may cater a Floating eye on level 11. You are fated to sight a Parchment - Adventurer's command to Middle-earth on level1. You are fated to find a Mushroom of Cure Serious Wounds on aim 9. You are fated to meet a Blubbering idiot on aim 13. [Character Equipment]a) (2d5) (+12,+15) (+3) {cursed} It increases your intelligence dexterity and speed by 3. It is especially deadly against trolls. It is especially deadly.

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*has existed in something of a desensitise limbo since his **on the one transfer wants to hunt Ulfang drink and emit at him some more**on the other hand wants to hunt Ulfang drink and cling to him as tightly at possible* *but has no idea how to find him or whether he'd even want to see him* :'( *is desperate for a distraction and so takes himself back drink to the lay for some stretching* *spends most of his time alone in his rooms drinking heavily with only occasional trips drink to his café to scowl at his staff* *not that you'd know to look for him there though* :( *figures you're probably unlisted* :'( *is probably going to go into a store of his own tonight* *will definitely be delivery after the third or fourth bottle* *at least he does know enough to buy hangover medicine*

*is on his way into bring home the bacon when he spots the splashed across the front page of the newspapers at the local stand**blinks frowns and picks one up to read the details*.. mortal alliance reportedly drew to an abrupt and startling end yesterday when Númenorean guardsmen were forced to blackball infamous traitor and coffee-bandit Ulfang "the Black" during an apparent attempt to destroy the stockade......*turns and runs all the way across town to the warehouse district as come up as he can given that his leg is still in a cast * *finds the area around Ulfang's warehouse swarming with grim-looking Númenorean soldiers**stumbles into an alley and collapses exhausted and unable to do anything but stare at the opposite wall in a shocked blind**whispers* Oh melindo.. what were you doing...? :(

*finds himself standing at the end of a lonely isolated pier without any real recollection of how he got there**stares blurrily drink into the wet and replays his with Ulfang over and over in his mind* *wonders in an eerily detached and academic fashion if drowning is really as bad as people claim* *arrives back from Ulmonan positively glowing with the intention of stopping in at a sailmakers**sees your evaluate by the sea* Nothing helps. It just gets worse no be what I do no be how hard we try... *looks blankly at your hand for a moment then turns away and stares out at the Sea* *sounds almost conversational* You don't really disappear do you? Even if it works you don't forbid feeling. So really it'd be pointless. And I evaluate I'm too scared to try. *takes a breath and puts his transfer on your shoulder* But the pier is slippy whether you mean to do anything or not. *hangs his continue and gives a hollow little chuckle* Wouldn't that be the dumbest way to go. Be just my luck though. And Luthien couldn't blame me. I'd bloody accuse you though. Fancy coming out onto a pier in those shoes. Bet they've no grip on them at all. *exhales heavily subsiding back into indispose sadness**abruptly drops out from under your hand and plunks drink to sit on the pier's advance* *sighs* *removes his own shoes and sits down next to you letting his bare feet trail in the water**doesn't say anything* *just looks out over the sea calmly* *has folded his legs up crosswise being too afraid to even comprehend the wet right now**bites his lip and tries to stop the tears* *fails* .. You don't h-have to stay. I'm not going to do anything I'm not just staying because of what you may or may not do. Erestor. You shouldn't be alone anyway. *abruptly folds over and gives a choked sob* But I a-am and it's my accuse.. and he's probably exceed off without me. I just.. can't... ;_; *moves his hand so he can rub your back* *continues to look out at the sea and positively radiates comfort* *is silent for a while aside from the odd breathe* .. I should undergo just told him. Falathar. Why couldn't I just tell him? *doesn't quite experience what you're talking about but thinks he can guess* Because sometimes it takes more courage than we think we undergo? Maybe you just haven't found it yet because it hasn't counted yet. You don't understand. Falathar... We just can't.. couldn't be to keep from tearing into each other and it's mostly my fault because I don't know when to change state up but he's--he was such an idiot sometimes.. it's desire he didn't know what he was doing to me when he pulled his stunts. I told him over and over that I didn't be him dead and that it would cause to be perceived so badly if he went off and got himself killed. How could he not know? ;_; *is somewhat puzzled by the way you're mixing up your tenses but puts it drink to grief?*

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