![]() Cremation and burial are the most common, but such practices as exposing the dead to vultures and other unusual methods can be done in fiction as in life. ![]() Granting proper due can also be show of respect symbolic of a formerly-evil character's redemption especially when Redemption Equals Death.Įven when you put The "Fun" in "Funeral", the humor tends to be dark and the characters nasty.Ī wide variety of practices are possible, as in Real Life. Good characters will (rarely!) do the same to a dead Complete Monster or the like, but usually are marked by their proper respect for the dead, down to even letting Revenge end when the villain is dead if they have to destroy bodies to contain a plague, or display it to prove that he is really dead, they will often find it Dirty Business. Evil characters will violate proper treatment of a corpse by mutilating, reanimating, or even eating the dead, though Due to the Dead is one of the most common standards villains maintain. Unsurprisingly, this has been incorporated in art as a trope, as a mark of character, and is Older Than Dirt, with funeral rites in art from ancient civilizations. Indeed, since burials leave archeological evidence, we know that they occurred as many as 300,000 years ago, as a practice among the Neanderthals. She originally came to Iomedae out of guilt, but in the past several years, that guilt has transformed into a powerful love and faith in the Inheritor.One mark that distinguishes humans from nonhumans is that humans have funeral rites they regard something as due to the dead and have for a long time. Although she has come to terms with Acemi's death, Seelah still regrets the theft that ironically brought her into Iomedae's arms. The knights of Iomedae took Seelah in that night. The paladins were moved beyond words-they had known from the start that Seelah had stolen the helm, but Acemi had forbidden her brothers and sisters from collecting it, hoping that the helm would bring the desperate orphan enough money to survive for another few months. They watched silently as Seelah placed the stolen helm over the dead woman's head, and then climbed onto the pyre aside her to join her in death. Wracked with guilt, Seelah approached Acemi's body as her companions prepared for her pyre. The woman's heroism carried the day, but that evening she died of her wound. This was the woman's undoing-in holding Solku's gates, she took a mortal wound to the skull from a gnoll's flail. During the Battle of Red Hail, Seelah realized that one of the bravest knights, a woman named Acemi with hair in long braids, fought the battle without her helm. For days, she agonized over the act, trying (and failing) several times to pawn the helm. ![]() Yet then, something strange happened-Seelah became overwhelmed with guilt at her theft. When a group of Iomedae's knights arrived to defend Solku, Seelah was immediately taken with their beautiful, shining armor, and within an hour she had stolen a particularly fine mithral helm with a golden bird upon its brow. She did what she must to survive on the city streets, pickpocketing and bullying and even hiring herself out as a mercenary. ![]() Seelah's parents were slain in the first of these raids, leaving her orphaned at the age of 14 in a strange town. Unfortunately, they traded one peril for another, and within months of their settling in Solku, the gnolls of White Canyon began their infamous pillaging. Seelah's family came to the walled town of Solku as pilgrims fleeing the atrocities of distant Geb to the distant south. ![]()
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