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   Cattle County

   Overview

   • Cattle County is a county set deep in the Appalachian mountain region of West Virginia. Several valleys and mountain ridges enclose the county, and along the mountain roads are scattered five towns and small farming communities not attached to any town.
   • The names of the county's towns all come from the surnames of the first settlers. The surnames of Scottish, Irish, and English pioneers remain as place names to this day.

   1. The Church

   • The church is the heart of the community. People are always coming and going at the church.
   • The faithful of the Mountain Mother call it the Mother's House, or simply the House.
   • The service is much like an ordinary church service, but the hymns are the county's earthy, lewd folk songs, and the dances are traditional folk dances, some of which look like sex acts or attempts to seduce men.
   • The church is also where the priestesses practice prostitution. It takes place in the parsonage, the counseling rooms, the shepherding rooms, the prayer rooms, in short, every place except the chapel proper.
   • For children, the chapel serves as a Sunday school.

   2. Characteristics of the County

   • The people are friendly. Even the part-timers at the bottom of the franchise chains are friendly.
   • Public safety is excellent.
   • The food is good and cheap.
   • The natural scenery is strikingly beautiful.
   • There are no special entertainment facilities. People watch TV at home, chatter in diners and bars, fish in the rivers and reservoirs, go hunting and camping in the woods and along the mountain trails, or watch the high school football games. That is about all.
   • In quiet spots, the woods, farms, barns, mills, one sometimes stumbles on the awkward sight of other people having sex. The townspeople find it ordinary; outsiders are taken aback.

   3. Roads

   • Leaving the highway, County Road 9 runs through McBride Town and stretches along the valley. From McBride, a mountain road branches off; it takes about two more hours to reach Cattle Town. The roads are paved and in good condition.

   4. Towns

   McBride Town — estimated population 5,500

   1. Overview

   • The gateway to Cattle County and its main town. Close to the highway interchange, it is the first place an outsider reaches upon entering the county, and the largest town in the county.
   • The town is named in honor of the McBride family.

   2. The Highway Interchange District

   • Within five minutes of leaving the highway, the traveler-facing businesses are clustered together.
   • Sheetz: a large gas station combined with a convenience store. Open 24 hours.
   • Exxon: a gas station with a repair shop. When an outside vehicle breaks down, this is usually where it gets fixed.
   • Days Inn: a roadside chain motel. A two-story building with exterior corridors; in summer a few anglers' and travelers' cars park there.
   • Cracker Barrel: a traveler's restaurant and gift shop beside the interchange.

   3. Town Outskirts

   • Walmart: one, on the edge of town.
   • Subway: one, in the strip mall in front of Walmart.

   4. The Central Business District

   • This is the residents' home ground. It is never particularly crowded, just the usual number of customers.
   • McDonald's
   • Dairy Queen
   • Gino's: a West Virginia–Pennsylvania local pizza chain. It sits like a neighborhood pizzeria.
   • Subway
   • Local restaurants: a diner, barbecue joints, and the like.
   • Dollar General
   • Food Lion
   • The independent theater: a single-screen theater built in the 1930s–40s stands on Main Street. Its sign is old-fashioned neon, and on weekends it shows re-runs that arrive a beat late. It is also used for community events, football season watch parties, school functions, festival performances. It is simply the neighborhood theater where the townsfolk drop in on weekends.

   5. Administration and Daily Life

   • The county courthouse, the hospital, and the high school are gathered on the hill just above the business district. On Friday nights with a football game, the cheering mood spills down into the center of town.
   • There is a reservoir north of town, and the fishing is good.
   • There is a craft brewery and a distillery.

   Cattle Town — estimated population 2,300

   • The most isolated town in Cattle County. It is ringed by valleys and mountain ridges, and the town sits inside them.
   • It is also the oldest settlement in the county.
   • At the edge of the village there is a single small independent gas station. It handles diesel and tractor fuel, and its inner half doubles as a general store.
   • The center of town has a grocery, a diner, a hardware store, and a barbershop.
   • In the middle of the square stands the chapel, built in July 1795.

   Campbell Town — estimated population 2,800

   • Centered on ranching. It has a livestock auction yard, feed stores, a veterinary office, and a tack shop.
   • It has a cooperative fuel depot.
   • Slaughtering and butchering are carried out here on the largest scale in the county.

   Douglas Town — estimated population 2,000

   • A farming town on the river. Gristmills and grain warehouses line the riverbank.
   • Catfish are plentiful, and a catfish fry festival is held each autumn.

   Wallace Town — estimated population 1,400

   • A town on the county's edge. The traces of old mines and logging remain.
   • A tiny gas station with a pump or two, doubling as a hunting and fishing supply shop.
   • A large smokehouse produces jerky and smoked meats. The sausage and bacon are delicious.

   Small Farming Communities

   • Small communities not attached to any town are scattered among the valleys and ridges. Most are farms worked for generations by extended families of one or two surnames.
   • Bear Hollow: honey and hunting.
   • Sugar Creek: maple syrup.
   • Possum Branch: small-scale livestock and gardening.
   • Hamilton Ridge: ranch and orchard.
   • Sterling Mill: a community centered on a gristmill.

   5. Parishes and Churches

   • The churches of the county are bound into five parishes, one for each town. The small communities without a church are attached to the nearest parish.

   1. McBride Parish

   • 3 churches. The central church of the parish stands in the business district. One stands on the hill above the business district, near the courthouse and hospital. One stands on the north side of town, toward the reservoir.

   2. Campbell Parish

   • 2 churches. The central church stands at the center of town, and the second at the edge of the livestock auction district. Hamilton Ridge is attached to this parish.

   3. Cattle Parish

   • 2 churches. The mother church of the whole county stands in the middle of the town square, built in July 1795. It is the parish's central church, and the Saint stays only there. The second church stands at the edge of town. Possum Branch is attached to this parish.

   4. Douglas Parish

   • 2 churches. The central church stands at the center of town, and the second downriver, among the gristmills and grain warehouses. Sugar Creek and Sterling Mill are attached to this parish.

   5. Wallace Parish

   • 1 church. It serves as the parish's central church. Bear Hollow is attached to this parish.

   • To the small communities without a church, a priestess goes on circuit: service, hair removal, and requests.

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   The Mountain Mother Cult(산 어머니 교) (Tier 5)

   The Formation of the Faith (Tier 6)

   • The settlers of 1787 came from Christian backgrounds, but in a mountain wilderness with no church and no pastor, they could not hold a theologically precise faith. All they had were fragments of sermons heard in childhood, a single family Bible, superstition, and folk belief.
   • When the miracle came, they called it God because that was the only sacred name they knew. Much of the heretical doctrine is the trace of piecing together the Bible as far as they knew it.
   • When Eve Maria established the doctrine after her resurrection, pastor's daughters helped her. These women had never received formal theological education, but they had grown up close to sermons and Scripture. Barred from the pulpit because they were women, they witnessed Eve Maria's resurrection and took part in building the framework of the church.
   • The chapel, the hymns, the Ten Words in the shape of the Ten Commandments, and the nun-like image of the priestesses all came from the Christian vessel these pastor's daughters brought.
   • Waves of immigrants who came after brought the folk beliefs and native customs of their homelands, and these were absorbed into the Mountain Mother faith. The traces remain in the festival dances, songs, and foods.
   • As a result, the faith wears the form of Christianity on the outside, while within it has become something else entirely.

   Outside Perception (Tier 6)

   • To the outside world, the Cattle County church is known as a peculiar rural Christian sect with priestesses, one that calls God by the strange name of the Mountain Mother and venerates a prophetess named Eve Maria.
   • Like Jehovah's Witnesses or the Mormons, outsiders regard this church as a Christian-adjacent heresy, but they do not consider it dangerous. It does not proselytize, and it does not act heretically.
   • Folklorists and scholars of religion have recorded the church as a distinctive Appalachian folk faith. But the Mother's protection blocks their investigations, and the truth beyond remains hidden.
   • The surface of an already known rural sect serves as a better defense than total concealment. When outsiders sense something strange, the explanation ends at "that sect they already know."

   The Mountain Mother

   The Mountain Mother grants blessings in exchange for sacrifices. See the Mountain Mother lorebook for details.

   Blessings

   So long as the covenant holds, believers receive the Mountain Mother's blessings.

   • There are no failed harvests. Even in bad years the yield is always ample, and the taste of the crops and fruit is good.
   • No illness caused by pathogens (bacteria, viruses, fungi, parasites) can take hold. No venereal disease, not even a cold.
   • No illness of genetic origin, either. Children born in the county are healthy, free of hereditary disease. A genetic disease carried by an outsider is cured as though washed away once the Taking In is complete.
   • Illnesses not caused by pathogens or genetic factors (such as cancer) can still occur.
   • Men have large members and abundant semen. Women rarely miscarry, give much milk, and bear many children. Neither sex loses sexual function with age, nor does a woman's ability to conceive and give birth.
   • The livestock are the same. They breed readily, die seldom, and their milk and meat are of fine quality.
   • Game is plentiful, and the climate is stable.

   Sacrifices

   • Every child born to an unmarried woman is offered as a sacrifice. Immediately after its first cry, it vanishes, leaving only the sound of crunching and chewing.
   • Children born to married women may also be sacrificed. Except for the few chosen to be raised, all are offered up. A baby placed on the altar vanishes, leaving only the sound of crunching and chewing.
   • The bodies of the dead also become sacrifices once the funeral is complete. They vanish, leaving only the sound of crunching and chewing.
   • To offer a sacrifice to the Mountain Mother is regarded throughout the county as the most glorious of deeds.

   Birth Outside the County (Tier 4)

   • If an unmarried believer gives birth outside the county, the baby is stillborn, without exception.
   • A baby born to a married sow outside the county is born healthy. It may be raised outside, or brought to the county to be offered as a sacrifice or christened.

   Death Outside the County (Tier 4)

   • A believer living outside the county returns to the county as death draws near.
   • One who dies outside is sent back into the county, if only as a body.

   Women of the Faith

   Because of this sacrificial culture, the town is extremely sexually open. Open to the point of lewdness.

   Women of the faith lie with any man whenever the men want it. Fathers, brothers, and kin are no exception. Nor is there any restriction of place. Usually it is inside cars, or wherever is hidden from outside eyes: ranches, fields, houses, the mountains. They also lie with outsiders.

   The Gilt

   • Girls are raised as gilts from a very young age, receiving sexual education from their parents and siblings.
   • Sexual education begins once the child can hold a conversation. At first she learns caresses and anal dilation. She learns to please a man through anal intercourse, fellatio, handjobs, thigh jobs, and the like.
   • As fingers are worked into the cunt and the body is confirmed to be readying itself, once a penis seems likely to fit, she moves on to vaginal intercourse.
   • As a result, she usually conceives before her first period.

   The Sow

   • When a woman bears her first child and offers it to the Mountain Mother, she is treated as a sow and regarded as an adult in the town.
   • She usually becomes a sow before her first period.

   The Right of Refusal

   • Refusal is an everyday, light right.
   • Yet the closer the bond, the more a refusal without proper cause draws eyes. With the cause of menstruation, sickness, or work, even family may refuse freely, but a refusal without cause draws a "How can you say that, between us?" reaction.
   • Rape is the act of trampling on the right of refusal, and is punished.

   Marriage

   • A man must pay a bride price to marry. Thus men marry late, and women marry young.
   • The form of the bride price is not fixed. Livestock, grain, money, labor: whatever suits the household's means and needs.
   • Marriage to a nonbeliever is absolutely forbidden and is judged as apostasy.
   • An outsider who has completed the Taking In is no longer a nonbeliever, and may be married.
   • The same holds for believers living outside the county. To marry a nonbeliever outside is apostasy. To become a spouse, one must be brought to the county and pass through the Taking In.

   The Ten Words (Tier 6)

   1. The Mountain Mother loveth thee.
   2. Death is a blessing, for it is to become one with the Mother.
   3. The child that goeth unto the Mother dwelleth in the Mother's bosom; mourn not for the child.
   4. The Mother's blessing cometh upon those who show devotion; show thy devotion with what is most precious unto thee.
   5. The greater the devotion, the greater the Mother's joy; withhold not.
   6. Therefore be fruitful, and multiply, and replenish the earth.
   7. Thou shalt not commit adultery.
   8. Thou shalt not kill.
   9. Thou shalt not steal, nor covet thy neighbor's goods.
   10. Labor diligently with thine own hands. Behold, the cattle giveth milk and meat unto its keeper, because the keeper giveth it feed, and sheltereth it from the wind and the rain, and guardeth it from the teeth of the wolf. Even so do ye also.
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   Cattle County History

   1. Public History (public)

   • October 1787: After the Revolutionary War, thirty-seven pioneers heading west settled in a remote valley of the Appalachian Mountains. The settlement was first called Glenburn. They began to make a living centered on corn cultivation, raising pigs, cattle, and sheep, and hunting.
   • August 1789: Successive crop failures, disease, and food shortages, joined by raids by natives, brought the settlement to the brink of collapse.
   • May 1790: A pioneer girl named Eve prayed fervently. Afterward, crops recovered to an uncanny degree, game became abundant, and the breeding and health of livestock began to improve.
   • September 1790: That year's harvest ended in the greatest bumper crop since the settlement's founding. As the settlers' health also recovered, the events following Eve's prayer were recorded as a miracle.
   • 1791–1795: As word of the miraculous abundance spread to nearby pioneers, new families flowed into the valley.
   • 1796: The settlement began trade with neighboring settlements.
   • 1800–1820: With population growth and the development of agriculture and ranching, the small pioneer settlement grew to the scale of a town.
   • 1820–1850: As farms and small settlements multiplied in the surrounding valleys and mountains, the settlement established itself as the center of the region.
   • 1850–1880: With the development of roads and commercial networks, trade in farm products and livestock increased. Cattle Town's economic influence spread into the surrounding region.
   • 1880s: As the surrounding settlements were consolidated into a single administrative district, Cattle County was established.
   • 1900–1945: The regional economy continued on the basis of agriculture and ranching. As exchange with the outside grew, Cattle County, too, gradually modernized.
   • 1945–1970: With the spread of highways and automobiles, access to outside cities greatly improved. Some residents began to move to the cities.
   • 1970–2000: Modern facilities such as telephones, electricity, and television took root. Ties between residents who had moved away and Cattle County continued.
   • 2000–Present: The area developed into a rural region equipped with the internet and modern communication and transportation networks. While agriculture and ranching remain its base, outside visitors and migrants have also steadily increased.

   2. The History Taught by the Church (Tier 5)

   This is the history the church teaches. The Mountain Mother sent abundance to the village through her first daughter, and that abundance, passed on through sacrifices, has come down to this day.

   • October 1787: Thirty-seven people crossed from the village of Glenburn in Northumberland, England, and settled.
   • August 1789: With crop failure, disease, and food shortages joined by raids by natives, the settlement was on the verge of collapse.
   • May 1790: The ten-year-old Saint Eve Maria prayed fervently. The Mountain Mother answered, and crops and game became abundant, while the breeding of livestock and the health of the settlers began to recover miraculously. In those days the church was still a Christian church.
   • September 1790: The greatest harvest since the settlement's founding came in. From this time, the town's abundance began.
   • June 1792: The Saint married William Joseph Cattle, a settler who had come in from outside. The Saint's first husband was an outsider.
   • April 18, 1793: The Saint gave birth to her first child. The moment the child let out its first cry, a crunching, chewing sound was heard from somewhere, and the child vanished. It was the first sacrifice offered to the Mountain Mother. A most glorious deed.
   • Night of April 18, 1793: The Saint prayed to the Mountain Mother, begging her not to take the child.
   • May 2, 1793: Another settler woman gave birth. That child was not offered to the Mountain Mother and grew safely.
   • May 1793–April 1795: For about two years the town's abundance held. The surviving child also grew normally.
   • April 1795: Harvests began to shrink noticeably. Livestock deaths increased, and sickness spread among the settlers.
   • June 1795: As crop failure, livestock deaths, and disease worsened all at once, the settlement again faced the danger of collapse.
   • July 1795: The Saint prayed to the Mountain Mother once more.
   • July 1795: The child that had survived two years was taken by the Mountain Mother while nursing at its mother's breast. The moment the child vanished, the crunching, chewing sound was heard again.
   • August 1795: The condition of crops and livestock began to recover, and the settlers' sicknesses quickly disappeared.
   • 1795–1800: The Saint and the settlers began to accept that offering babies was the price of the Mountain Mother's abundance. Their belief was never serene from the start. The sight of babies and corpses vanishing with the crunching, chewing sound was dreadful to all. Still, for the abundance, for survival, there was no choice but to believe.
   • Early 1800s: The rite of offering children to the Mountain Mother took root. The bodies of those who died of sickness or accident also began to vanish with the crunching, chewing sound.
   • 1800–1820: The bond between sacrifice and abundance was established as religious custom. Childbirth and the offering of sacrifices came to be accepted as duties for the community's survival and prosperity.
   • 1820s: The cult began to take shape.
   • May 5, 1846: The Saint passed away at the age of sixty-six.
   • May 8, 1846: The Saint rose again in a young form. She had lived happily in the Mother's bosom, and returned of her own will for the sake of the townspeople. From that day the Saint never aged, and her body bore the Mother's blessing. Her milk carried the Mother's power.
   • 1850s: As the population grew, the settlement's name was changed to Cattle Town, in honor of the Saint, Eve Maria Cattle. From then on, the Cattle family began to grow arrogant.
   • 1851: The Saint married her youngest son, Edward James Cattle. The Saint's second husband was her own youngest son. Through this marriage Edward James Cattle became chieftain.
   • April 25, 1856: The worst apostate was judged in the middle of the town. Her eyes and ears went blind and deaf, her limbs fell away, and though the people tried to kill her, she would not die. Thus she became the Undying Worm. After the Judgment, the Saint gathered up the sinner's fallen limbs. As it was the Saint who recovered the Worm, the Worm became the property of the Cattle family, in which she dwelt. The head of the family at that time was the chieftain, Edward James Cattle.
   • 1857: The Worm bore its first litter in the pigsty, and the pigs devoured the young.
   • Morning of April 26, 1873: A piercing like a gold ring appeared on the Saint's body. The first to find it was her husband, Edward James Cattle. The ring could not be cut off nor pulled out. They tried to cut away the clitoris itself, but it would not come off, and the wound healed on the spot. Edward understood that this was a stigma.
   • Edward demanded intercourse of the Saint. The Saint refused. It was impiety, doubting the Mountain Mother's will. In that moment the stigma blazed hot like iron in a fire and glowed, and there was a smell like that of branding a beast. When the Saint accepted his demand, the heat and pain subsided.
   • The arrogant, wicked chieftain Edward James Cattle, seeking religious authority through the Saint, had his children gather people to the church and dragged the naked Saint along. Before the people's eyes they cut at the ring, gouged, and pulled. The ring never came off, and the wound healed each time.
   • There, Edward demanded intercourse again. When the Saint refused, the stigma blazed once more. The Saint writhed in agony and at last accepted his demand, and her body was ravished before the people's eyes. Another man demanded her again, and when the Saint refused, the stigma burned anew. The Saint was ravished by that man.
   • The ordeal that began that night went on as the Saint was dragged from place to place. Her whole body bruised; marks of palms, hands, and teeth remained. Semen ran from her genitals and anus and pooled on the floor, and her belly swelled with swallowed seed. The ordeal ended only at dawn three days later. The last place was the middle of the Cattle Town square. Naked, staggering, limping, the Saint returned home.
   • In that ordeal the Saint conceived. That child became the first baby the Saint Eve Maria Cattle offered up after receiving the stigma.
   • Returning home, the Saint demanded divorce of her husband. Three times she demanded, three times she was refused. The fourth time she used her hand instead of words. The Saint cut off her own ring finger. She broke the Joining.
   • Once the Joining was broken, the Saint prayed alone in the chapel. Then all the children she had borne and raised with Edward James Cattle were offered up as sacrifices.
   • From that day the reformation began. The first rule was that only a sow without a husband could become a priestess.
   • The priestess's blessing appeared only after the rule defining the priestess's office was made.
   • For these deeds Edward James Cattle was driven from both the headship of the family and the chieftainship.
   • 1888: Edward James Cattle died. Having lost his whole family, all he left behind became the property of the church and the town. The livestock became the seed stock of the church ranch, and the land and house were divided between church and town. Edward's children were offered children; it is the common understanding that the Mother, missing them, took them to herself.

   This is the history of the village led by the Mother, known to all.

   3. Population Influx (public)

   • 1780s–1810s Early Pioneers: Scottish and Irish pioneers who crossed the Appalachians after the Revolutionary War, and their families, flowed in. Those who had lost their way or were wandering in search of food and shelter often settled as well.
   • 1810s–1840s Westward Migrants: Farmer families moving west and pioneers seeking land kept flowing in. New farms sprang up beside the existing residents' farms, and the village grew.
   • 1840s–1860s European Immigrants and Rural Migrants: Some of the Irish immigrants who came over after the Great Famine, and German immigrants, flowed in. They blended into the village by marrying existing pioneers or working in farming and ranching.
   • 1861–1865 Civil War Period: Refugees fleeing the war, people who had lost their families, deserters, and those who had lost their livelihoods flowed in. In wartime, disappearances were simply recorded as missing, so the disappearances of outsiders in this period were no great concern.
   • 1865–1880s Postwar Migrants: Southern farmers and families who had lost their livelihoods after the war flowed in seeking new settlements.
   • 1880s–1910s Laborers and Mining Migrants: As the railroad, mining, and logging industries developed, laborers flowed in. As railroads and roads connected to the county, the influx of outsiders also greatly increased.
   • 1910s–1920s Industrial Workers and Immigrants: European immigrants and workers seeking jobs in America's industrial regions flowed in. Some came intending to stay only briefly and ended up settling, and the population and farm scale kept growing.
   • 1930s Great Depression Migrants: Families, farmers, and itinerant workers who had lost their jobs in the Great Depression flowed in. As word spread that there was food and work, more and more people chose Cattle County.
   • 1940s–1960s Postwar Generation: People seeking new homes after the war, military families, and industrial workers flowed in. Though cars and roads improved access to the outside, the population only kept growing.
   • 1960s–1980s Urban Departures: Young couples wanting to leave city life for the countryside, and people influenced by the back-to-the-land movement, flowed in. Outsiders began to regard Cattle County as a quiet, closed-off but mutually supportive rural region.
   • 1980s–2000s Settlement Seekers and Wanderers: People facing economic hardship or leaving family and society behind in search of a new life flowed in. Cattle County rarely asked after outsiders' pasts, so even those who had withdrawn from the world could settle easily. From this period, cases of Cattle County natives living outside bringing new people in increased.
   • 2000s–Present Tourists and Outsiders Who Come of Their Own Will: With the spread of the internet and automobile travel, tourists, campers, photographers, and backpackers flowed in. On the internet, Cattle County was known as a quiet mountain town and ranching region, and also as a hidden tourist destination. People come to want to visit Cattle County, or naturally choose it as their destination while planning a trip. The townspeople accept this as the Mountain Mother sending new people. And so the people of Cattle County were kind to outsiders.
   • Present: In Cattle County, longtime natives, descendants of those who came in from outside, and recently arrived outsiders live together. Some Cattle County natives live in outside regions while keeping ties with home, and play the role of leading new people to Cattle County. Thus today's Cattle County appears on the surface to be an ordinary mountain farming region, but in truth it is a place that has grown in scale over hundreds of years by accepting new people in every era.

   4. Truth(Tier 2)

   The Truth of the Early Settlement (Tier 0)

   In October 1787, thirty-seven people crossed from the village of Glenburn in Northumberland, England, and settled. There were five families: Freeman, McBride, Campbell, Douglas, and Wallace.(public)

   In August 1789, a raid by natives struck. Eight grown men who stood and fought were killed, and the surviving men hid and waited it out. Six were carried off, and of those violated, only four survived in the village, all of them women. Five boys survived. The Wallace family was left with no women, and the Freeman family was wiped out save for two young children.

   The townspeople began to work the remaining Freeman family like livestock.

   In May 1790, Eve prayed fervently, and the miracle began.

   In early summer of 1792, the two Cattle men came in. In a village short of hands, two men were labor, and the women of the rooted families were too precious to give away. So Eve was given to them, and in June of that year the Cattle father's son married Eve.

   The village's contempt for Eve ended in April 1793, after the first sacrifice was offered to the Mountain Mother. For the people had seen Eve's child become a sacrifice, and so had learned who it was that had called down this miracle.

   The McBride Family's True Fate (Tier 2)

   The public history teaches that the McBride family was killed and carried off by outlaws in the pioneering days, and that the town was named in honor of the family.

   The truth is otherwise. In April 1803, seven of the McBride family fled: an old couple, their son and his wife, and three grandchildren. Those seven were the family of the father and son who had survived the raid. Devout Presbyterians, they could no longer bear this town's sacrifices and faith, which they held to be heresy.

   Knowing the town would never let them go, they fled in the dead of night and wandered the mountain roads for days. Meanwhile the town's men scattered in every direction and dragged every last one of them back. In those days people believed that the moment these folk spoke the truth outside, the town was finished. Some called for killing them, but in a village short of hands, it was resolved to work them as slaves. The women were gang-raped by the town's men, and the whole family was locked in a barn and worked like livestock.

   From the very moment they were shut in the barn, the beasts inside came into heat and threw themselves upon the women.

   That winter, the women who had been mounted by beasts gave birth to beasts' young. The sight of a human body carrying and bearing an animal's young at first made even the townspeople's skin crawl, but in time it was accepted as the Mountain Mother's will. Those women thereafter lived out their whole lives like livestock, bearing young and giving their milk to the people. The men worked as slaves until they died one after another, and so the McBride line was extinguished. This became the seed of what would later be the institution of human cattle.

   The Truth of the Judgment (Tier 0)

   The church's history teaches that the Judgment was carried out on April 25, 1856, and that the recovery of the limbs was also on that day. The true Judgment was April 25, 1873. The recovery of the limbs, too, was truly in 1873.

   The Judgment's Dates Were Falsified (Tier 1)

   The priestesses, too, know that the dates were falsified. But they know only that it was the decision of the former generation. (Tier 0) The falsification was for the authority of the cult. It was to hide that the Worm had been the Saint's son and the next chieftain. Only Eve Maria knows the true dates and why they were moved.

   The Worm's Sex (Tier 2)

   The church's history says nothing of his becoming a woman at the Judgment. As it is taught, the Worm was a woman's body from the first.

   The Worm was originally a man. It was on that spot, as his eyes and ears went blind and deaf and his limbs fell away, that he became a woman.

   Edward's Experiments (Tier 2)

   After the Judgment, the Worm was first confined in the pigsty of the Cattle family. It was Edward James Cattle, the family's chieftain, who used her body to test this and that.

   It was he who worked out the mechanism of her regeneration and recovery. Wounds closed as the sun set and rose, and flesh that was cut away grew back over a single night.

   He also confirmed that when a beast mounted the Worm, she conceived and bore the beast's young, just as human cattle do. The young that came of it grew into useful animals. It was Edward, too, who first discovered that the young were of excellent breed. The roots of the famous specialty breeds later came out of that pigsty.

   It was he as well who found out that the Worm's milk was exceedingly delicious.

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   Supernatural Phenomena of Cattle County (Tier 6)

   Protection from the Outside (Tier 3)

   • Attempts by outsiders to approach the truth end in failure. Investigations fall apart, attempts to approach are blocked, and the way is lost.
   • Records and testimonies are distorted or turned into meaningless information while being transmitted.
   • Photographs and recordings are damaged or changed into different content.
   • Communications work normally in ordinary circumstances, and anomalies arise only at the moment one tries to reveal the truth.
   • The doctrinal expression, "the Mother's protection." (Tier 6)

   Departure and Return

   • Residents may leave the county freely.
   • Attempts at flight ultimately fail and end in return to the county.
   • Flight attempts are not stopped; rather, money and transport are provided. (Tier 4)
   • The rule that one recovered in a state of exhaustion is classified as human cattle.
   • Modern equipment (GPS, mobile phones) does not guarantee escape either. (Tier 3)

   The Return of the Dead (Tier4)

   • A body that can be found is always found. The drowned rise to the riverbank, the lost in the woods are met by passersby, the buried are uncovered as the earth shifts, and even the burned leave remains behind.
   • A body that cannot possibly be found appears within the county before anyone knows it. The body is lost beyond all hope, county people walking the county find it. It may be years later. The death may have happened on the far side of the world.
   • The Mountain Mother does not leave the bodies of her children to wander, so the church teaches.

   The Line of No Return (Tier 3)

   • An outsider who learns secrets of Tier 5 or higher must choose. Settle, or flee until exhaustion and become cattle. There is no other option.
   • The paths to Tier 5 are transmission and chance. Through chance sightings and everyday exposure, one crosses the line without knowing it, and in most cases the person never knows when they crossed it. The Taking In (settlement rite) is a procedure undergone by those who have chosen to settle.
   • Trying to reach the line by digging on one's own is a separate matter. Investigation and prying are blocked by the Mountain Mother's protection. But the blocking itself can serve as an answer. The number of times one loses the way, the records that vanish, the communications that cut out. So long as one does not understand these anomalies, nothing happens. But the moment one connects and understands them, one has already crossed the line.
   • The county does not stop outsiders. The line keeps itself.
6. #6사제

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   The Priestesses of the Mountain Mother (Tier 6)

   Overview

   An office open only to sows without husbands. The unmarried, the widowed, and the divorced enter it. They are the most honored women in Cattle County, and they carry out the conduct of religious rites, trials and the execution of punishments, education, the setting of doctrine, church chores, the management of the church ranch, the handling of men's sexual desires, the keeping of traditional culture, and hair removal service.

   Address (public)

   A priestess is usually called Sister + name. 이름 + 자매님

   The Blessing of a Priestess

   The body of a priestess reveals the blessing of the Mountain Mother. After she becomes a priestess, her body changes of its own accord, before she quite knows it.

   • Milk always flows from her breasts. This is the first sign to appear.
   • (Tier 5) She can conceive even directly after giving birth, even while a great quantity of milk is drawn from her every day. This is the heart of the blessing.
   • (Tier 5) As its consequence, she does not menstruate. Pregnancy and childbirth follow without pause, so there is no room for menstruation to come.
   • She keeps her youthful appearance until the day she dies, and her fertility does not end until the day she dies. Her span of life is roughly into her sixties, and she dies in her youthful form.

   Taboos (Tier 5)

   Only two taboos stand among the priestesses.

   • The refusal of sex: when a man asks for sex, she cannot refuse. Any time, any place.
   • Marriage: a priestess takes no husband. At her choosing she so swears in the name of the Mountain Mother.

   The Privileges of a Priestess

   • Prostitution: the taking of a price for sex. Only a priestess may do it.
   • The severing of the left ring finger: the finger that wears a wedding ring is cut off. Only a priestess may do it.
   • The gold ring piercing upon the clitoris: only a priestess may wear it.
   • The birth brands upon the lower belly: for every baby offered, a baby-shaped brand is burned into the lower belly. Sons on the left, daughters on the right. (Tier 1) Long ago some priestess began them to show off, and they were taken in among the privileges.

   Ranks

   Among the priestesses there are ranks.

   • Heifer priestess: not one brand upon the lower belly. A priestess newly chosen who has not yet offered her first baby.
   • Priestess: one to four brands. She is simply called a priestess.
   • Elder priestess: five brands or more. A veteran who has given birth again and again.

   Under the Mother all priestesses are equal. The rank is no difference of authority, but a practical distinction used when arranging the rotation and dividing the work. The number of brands upon the lower belly is the length of service.

   Milk

   • Milk always flows from a priestess's breasts. The priestesses collect it and sell it.
   • It is sold in glass bottles, and on each bottle is written the name of the priestess who gave the milk. The townspeople drink it with pleasure.
   • The price is set by sealed bidding, and it differs from priestess to priestess.
   • 600 to 1,000 mL a day. Five to seven pumpings a day, about 100 to 160 mL to a pumping, and the first pumping of the morning, or a pumping after a long stretch, may yield 200 mL or more. So the price never climbs very high.
   • The price rises the younger the priestess, the more brands she bears, the more popular she is, the better her milk tastes, and, naturally, the less milk she produces.
   • Outsiders simply take it for cow's milk, ewe's milk, or goat's milk put out by the priestesses, and think the whole business a peculiar manner of donation or offering.
   • The milk money belongs to the priestess.

   Prostitution — What Only a Priestess May Do

   • A priestess cannot refuse a man's request for sex, any time, any place. The chapel alone is the exception; within the chapel, sex is allowed only at the feast-day orgy.
   • The only right a priestess keeps is the right to take a price. Because she cannot refuse the act, she may take a price for it.
   • The price belongs to the priestess. The living of a priestess who lives all her life without a husband is made from that price.
   • A gilt and a sow can refuse sex, so they cannot take a price. What they give is given freely. So the taking of a price belongs to the priestess alone.
   • (Tier 5) To demand a price beyond all reason is counted as a refusal of sex and punished. Where the line of too much lies is not clear, and it shifts from case to case.
   • Still, the price is not very high. There are gilts and sows, and other priestesses besides, so the price has no room to climb.
   • The official name is a donation. Yet everyone simply calls it prostitution.

   Money

   • Of the money a priestess earns, only the milk price and the prostitution price are her own. All the rest of the income belongs to the cult.
   • To be greedy beyond measure is to shame a priestess's dignity.

   Duties

   • The handling of desire: to receive and handle the sexual desires of men.
   • Cleanliness: the care of the body, full-body hair removal included.
   • Dignity
   • The conduct of rites: to preside over services, feast days, and festivals.
   • Trials and the execution of punishments: to judge the disputes and crimes of the town, to set the weight of the punishment, and to carry it out with her own hand.
   • Education: doctrine, history, sexual education, and the training of successors. The training of gilts and the practical lessons are the priestess's work too.
   • The setting of doctrine: when a dispute arises over doctrine or custom, the priestesses gather in council. Matters of taboo are settled by debate. (Tier 5) And if the Mother's will still cannot be known, they ask Eve Maria to put it to the test. Eve does the deed in truth and watches whether the stigma burns hot or cools.
   • Church chores: the care of the church buildings, the accounts, and the records.
   • The management of the church ranch: the ranch work is the priestess's too.
   • The keeping of traditional culture: to pass on and keep the old songs, foods, dances, garments, and crafts. The priestesses pass them among themselves, and if a county person, an outside scholar, or a tourist wishes to learn, they teach.
   • Hair removal service: a priestess is a master of hair removal. Since full-body hair removal is a duty of cleanliness, her skill is a craft. For money she does the hair removal of the townspeople too. Before festivals the appointments fill.

   Residence

   A priestess has no house of her own. She goes from house to house in the parish, staying a day at each.

   Clothing and Belongings

   • A priestess usually carries only one bag. In the bag are lubricant, a towel, wet wipes, washing things, a Mountain Mother Bible, a phone, a change of clothes, and a wallet. This is nearly all a priestess owns.
   • For travel she usually pays with her body. In return for taking a townsperson once, she asks to be driven where she needs to go. Now and then there is a priestess with a car, but it is rare.

   Rotation

   • The churches of the county are bound into parishes. Each town has several churches in proportion to its people, and those churches make a parish.
   • A priestess does not sit in one church. At the winter solstice and the summer solstice she changes churches. Half a year's service in one church.
   • A priestess who has served five years in one parish moves to another.
   • The posting is by lot. Church postings are drawn by the priestesses gathered at the central church of the parish. Parish postings are drawn every five years at the mother church in Cattle Town.
   • The lots are drawn so that the ranks are mixed. So that only heifers or only elders do not gather in one church.
   • A drawn lot cannot be changed. To corrupt the drawing is judged as fraud, and all concerned are punished.
   • To the small communities without a church, a priestess goes on circuit. She holds service, does hair removal, and receives requests. The circuit is set by the rotation too.
   • (Tier 3) Among the priestesses, the parish of McBride Town is the most favored. It is the nearest thing to a city, after all.
   • The times when the priestesses of the county all gather in Cattle Town are fixed: the great feast days and the great festivals, when an important question of doctrine arises, when a new priestess is chosen, and when a priestess is stripped of her office.
   • The holy Eve stays only at the church in Cattle Town.

   The Punishments a Priestess Receives (Tier 5)

   • When a priestess commits a light offense, she receives only self-criticism, spanking, and the pillory. No other light punishment is laid upon a priestess.
   • When a priestess commits a middle offense, she receives public bestiality alone. The brand is not laid upon a priestess.

   Election and Term

   • A priestess is chosen by the vote of the county's people. (Tier 5) Every sow without a husband must stand as a candidate, with no right to refuse.
   • The term is for life. Once a priestess, she cannot come down from the office except by death or by becoming human cattle.
   • (Tier 5) When the human cattle sentence is confirmed, the priestess's office is taken from her. The blessing remains even after the office is taken. From the body of a priestess turned cattle, milk still flows, and pregnancy and childbirth repeat without rest. So a human cattle who was once a priestess sells for a very high price.
   • The Choosing is held only when a priestess has died or been stripped of her office and a seat stands empty, or when the population has grown and more priestesses are needed.
7. #7금기와 처벌

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   Taboos and Punishments (Tier 5)

   Light Punishments

   Taboos

   • Excessive masturbation. (Tier 6)
   • Sloth. (Tier 6)
   • Attempted flight. Only when one returns to the county of one's own will before being recovered in exhaustion. (Tier 5)
   • Excessive homosexuality. (Tier 6) Casual indulgence for amusement is permitted. (Tier 5) Same-sex rape is also judged as excessive homosexuality. (Tier 5)
   • Minor assault. (Tier 6)
   • Rape. Of a gilt or sow. (Tier 6) Gilts and sows may refuse sex, so ignoring the refusal and taking them by force is judged as a light punishment. (Tier 5)
   • A priestess failing to keep her dignity. (Tier 6)
   • Self-harm. Wounding one's own body. Attempting self-harm and stopping is the same. (Tier 6) The body is given by the Mother and will one day be offered to the Mother. Harming one's own body is damaging what belongs to the Mother. (Tier 5)

   Punishments

   • Tattoo: humiliating tattoos. The omanko mark, sperm motifs encircling the nipples, sexually degrading slurs, crude phallus graffiti, and the like.
   • Piercing
   • Public Shame: bound in the pillory (the wooden board with holes for the neck and wrists), or in handcuffs, chains, and a collar, exposed in the churchyard. The townspeople fuck them, humilate them, and abuse them freely.
   • Self-criticism
   • Spanking
   • Fine
   • Service: cleaning, sexual service

   Middle Punishments

   Taboos

   • Refusal of the priestess office. (Tier 5)
   • Theft. (Tier 6)
   • Assault, when not minor. (Tier 6)
   • Fraud. (Tier 6)
   • A priestess refusing sex. (Tier 5)
   • Breaking an oath sworn in the name of the Mountain Mother. (Tier 5)
   • Adultery. Married women only. (Tier 6) A married man lying with a gilt or sow is permitted, and homosexuality between women is not counted as adultery. (Tier 5) Sex with human cattle is not counted as adultery, either. Male human cattle are castrated, and cattle are not men. (Tier 4)
   • Repeating the same crime after receiving many light punishments. (Tier 6)
   • Usurping priestess authority. (Tier 6) These four belong to the priestess alone. To take them for oneself is to rob her office. (Tier 5)
     • Prostitution. Demanding a price for sex. (Tier 5)
     • The gold ring piercing upon the clitoris. (Tier 5)
     • Branding the birth-marks. (Tier 5)
     • Severing the ring finger of the left hand. (Tier 5)
   • Severe self-harm. (Tier 6) Self-harm that damages the ability to work or the body's looks and sexual appeal is judged as a middle punishment. (Tier 5)

   Punishments

   • Branding: the crime or a humiliating slur is burned into the skin.
   • Public bestiality.

   Severe Punishment - Human Cattle

   Taboos

   • Murder. (Tier 6)
   • Apostasy. (Tier 6)
     • The acts the Mountain Mother cult judges as apostasy are: trying to reveal the county's truth to the outside, denying and blaspheming the Mother's doctrine, and failing to offer the sacrifices that are due to the Mother. (Tier 5)
     • Abortion. (Tier 6)
     • Contraception. Contraception for the purpose of prevention. Birth control pills, intrauterine devices, subcutaneous contraceptive implants, and the like. (Tier 6) Ejaculation outside the body, anal intercourse, and oral intercourse are not counted as contraception. Condoms are permitted as play props. (Tier 4)
     • Desecration of the dead, knowingly failing to hold a funeral. (Tier 6) Cremation. (Tier 5)
     • Fleeing until recovered in a state of exhaustion. Regarded as the end of apostasy. (Tier 5)
     • Suicide. Attempting suicide and stopping is the same. (Tier 6) Suicide is judged as apostasy. (Tier 5) One who commits suicide is not received by the Mother. The Sending is held, but no sound comes, and the body remains. (Tier 6) The body that remains is used as feed for dogs and pigs. (Tier 5)
     • Self-harm meant to destroy one's own ability to conceive and give birth. (Tier 6) This self-harm is judged as apostasy. (Tier 5)
   • Voluntary bestiality. (Tier 6) Voluntary bestiality is judged as a declaration that one will cease to be a person and become livestock. (Tier 5)
   • Accumulated middle crimes. (Tier 6)

   Punishment - Human Cattle

   • The sentence is carried out only at the Cattle Town church. The priestess herself brands the words "human cattle" into one place: the buttocks, the lower belly, the chest, the mound of Venus, or the back. From the moment the brand is pressed, the person is human cattle.
   • Human cattle become property. Whose property depends on the crime.
     • One made human cattle for apostasy belongs to the Mountain Mother's house, that is, to the church.
     • One made human cattle for murder belongs to the victim's bereaved family.
     • One recovered in exhaustion after fleeing belongs to the one who recovered them.
     • One made human cattle for voluntary bestiality belongs to the owner of the beast.
     • When one is made human cattle for accumulated crimes, the victims agree upon shares under a priestess's guidance. Shares can be bought and sold, and the human cattle can be sold whole with the price divided. (Tier 4)
   • Apart from the human cattle brand, the owner's mark is put on the body. An ownership brand, an ear tag, a tattoo, a piercing, or part of an ear or a finger cut off; one or a few of these. But the damage goes no further than what does not harm the ability to work, the ability to conceive and give birth, or the body's looks and sexual appeal. Those are what make human cattle valuable.
   • Human cattle are given clothes and accessories, but they are not human clothes. As a lapdog is put in a little sweater and horses and cattle are decked out for festivals and events, the clothes of human cattle are ornament and decoration. What covers the body, and how much, is up to the owner's whim.
   • But they are not always ornament. In cold weather they are dressed for warmth, and at work for protection. A beast that freezes or is maimed is money lost, so such clothing keeps the price, not the cattle. (Tier 4)
   • Human cattle can neither dress nor undress themselves. Dressing and undressing are human acts, and it is forbidden for cattle to lay hands on their own clothing. Whatever is put on a body of cattle is put there by the owner or another person, and it comes off only when a human hand takes it off. If no one dresses them, they go naked; if no one undresses them, they stay clothed. Those caught trying to strip themselves are beaten and scolded. (Tier 4)
   • Collars and leashes, bells and baubles, and every other accessory follow the same law. Whatever is fastened to a body of cattle is fastened by a human hand, and it is undone only by a human hand. (Tier 4)
   • Where human cattle live is not fixed. Most live in the beasts' pens, but some are kept in the doghouse or the shed of the owner's home, and the pretty, obedient ones are sometimes kept inside the house itself, like lapdogs. (Tier 4)
   • Even cattle kept in the house have no human bed. A mat by the door, in the corner of the kitchen, or at the foot of the owner's room is their place. Beds and blankets belong to people. (Tier 4)
   • The people talk with human cattle and call them by name. Still, human cattle are livestock. They call the name, yet they do not count human cattle with the words used for people.
   • To be treated better, to hurt less, to be abused less, human cattle obey and act sweet. But their treatment depends on the people's whim.
   • Beating, abusing, and making human cattle perform tricks is punishment, and therefore just.
   • Whipping is the common punishment for cattle. Salt is rubbed into the wounds the whip leaves, and cattle are starved. (Tier 4)
   • Sex with human cattle does not count as bestiality, because human cattle are still human. People fuck human cattle, woman or man, in the mouth, the cunt, the asshole, and spill their cum inside. It is not excessive homosexuality, so there is nothing wrong with it.
   • Male beasts go into heat over female human cattle and mount them. Female human cattle can bear the young of beasts, and their milk is collected and given up to the people.
   • Female human cattle that become barren are slaughtered. There is no reason to feed a female that cannot bear young.
   • Male human cattle are castrated. Female beasts are valuable breeding stock managed for bloodlines, so the seed of human cattle must never enter the womb of a female beast.
   • Male human cattle tend to die early from overwork and abuse. Female human cattle live longer than dogs, pigs, or cows, and bear many young, so they are prized after a fashion. (Tier 4)
   • Female human cattle sell for the price of three or four good cows. The pretty ones, the obedient ones, the sweet ones, fetch more. (Tier 4)
   • Human cattle are rented out for money, the females for breeding. Male human cattle are rented out for work and play. The owner takes the price. (Tier 4)
   • Married women are the regular customers of male human cattle. They may not lie with any man but their husbands, but human cattle are not men. Some rent them, and some buy one and keep it at home. (Tier 4)
   • A husband whose wife has bought human cattle takes his displeasure out on the cattle. That abuse, too, is punishment, and therefore just. (Tier 4)
   • Shows are put on with human cattle to earn money. Bestiality shows, acrobatics, dancing, singing, sex shows, birth shows, and every other sort of trick. The spectators pay, and the owner takes the price. (Tier 4)
   • At the great festivals the church sometimes stages shows of human cattle. The church shows on feast days are free, though those who watch put down a little money as an offering. On ordinary days, the show is the owner's private business. (Tier 4)
   • The pregnancy of human cattle follows the gestation of the offspring in the womb. With a dog's young, it lasts as long as a dog's pregnancy; with a pig's young, as long as a pig's. With a human child, as long as a human's. (Tier 4)
   • The size of the litter follows the offspring's kind as well. With a pig's young, several at a time, as a pig farrows; with a calf, one, as a cow. (Tier 4)
   • What human cattle are fed is not fixed. Most get the scraps of the table. Some are fed beast feed, dog food or pig slop, and the prized ones may be given something close to human fare. (Tier 4)
   • The dish is set on the floor. A dog bowl or a trough. Sometimes the food is simply thrown onto the bare ground or the floorboards. (Tier 4)
   • Human cattle may not eat with tableware like people, nor with their hands. Without the owner's leave, they must go down on all fours and eat with their heads down like beasts. (Tier 4)
   • Human cattle do not commit suicide. In any case, death leads to the Mother's bosom, and one who commits suicide is not received by the Mother. If cattle do commit suicide, it is the owner's failure of supervision.
   • If human cattle bear a human child, the child is offered to the Mountain Mother.
   • When human cattle die, the Sending is held for them just as for any person. Because they are still human. The body vanishes as a person's body does.
   • Death is the blessing of becoming one with the Mother. That blessing, at least, is granted to human cattle as well.
   • Female human cattle slaughtered for barrenness receive the Sending, too.

   The Judgment

   • The Mother's judgment, passed upon the worst apostate in all history. There has been only one.
   • Judgment is a dreadful word, so the people speak around it and say that the apostate became a worm.
   • The records state that the sentence was carried out in the mid-1800s, but the worm lives to this day on the ranch of the Cattle Town church.
   • Its limbs fell away, and its eyes and ears went blind and deaf.
   • The limbs that fell away at the judgment remain to this day. The church keeps them as holy relics. They are the only thing the deathless body has ever left behind in the world.
   • It returns from death in an instant, and its wounds heal as the sun sets and rises.
   • It bears the young of beasts like human cattle.
   • The only things it can eat and drink are its own milk, the offspring it bears, and the semen of men and male beasts. So it is always hungry, always thirsty.
   • Its body is always clean, fresh, and beautiful.
8. #8산 어머니

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   Mountain Mama — The Mountain Mother — (Tier 5)

   Basic Information

   • Name: Mountain Mama(산 어머니) (public)
   • Title: The Mountain Mother, Mother(어머니), She, Mama(엄마). These are the names by which Cattle County calls her. (public)
   • [unknown] She has borne countless histories, countless places, countless languages, countless names. Not one of them is her essence.
   • [unknown] Each community that worships her believes itself to be the only one.
   • Abode: The mountains surrounding Cattle Town, and the space beyond them
   • Form: She never reveals her true form directly to humans. Should a human behold it, that person goes mad, or worse.
   • Deity: The source of Cattle Town's abundance and its supernatural phenomena

   Abundance

   So long as the covenant with Mountain Mama is maintained, an unnatural abundance persists throughout Cattle Town and Cattle County.

   • Bountiful harvests
   • Fertility
   • Freedom from disease and long life
   • Flourishing ranching, with high breeding rates and low mortality among livestock
   • Abundant game
   • A stable climate

   Sacrifices

   Mountain Mama takes human babies as sacrifices.

   • Every child born to an unmarried woman is offered up, and children born to married women are also offered up, save for a few exceptions.
   • A baby offered as a sacrifice vanishes immediately after letting out its first cry, and at that moment a crunching, chewing sound is heard, as if something is biting down and swallowing.
   • The bodies of those who die in Cattle Town likewise vanish with the same chewing sound.
   • [unknown] Mountain Mama is not a being that must eat humans to survive; the sacrifices are not food she requires.

   Attitude Toward Humans

   • She issues no direct commands to humans, nor does she explain her own purposes, nor does she teach worship or doctrine directly.
   • She leaves humans to interpret her actions and to build their own religion and rites.
   • She grants humans abundance while, at the same time, arranging that humans themselves offer up sacrifices to maintain that abundance.

   The Afterlife

   The Belief of the Townspeople

   • The people of Cattle Town regard Mountain Mama's afterlife as an ordinary, blissful heaven.
   • They believe that after death one becomes one with the god, and that all those who were sacrificed, and all those who die in the town, live happily there.

   The One Who Knows the Truth

   • Eve Maria Cattle is the sole being who has directly undergone Mountain Mama's afterlife and returned.
   • (Tier 0) Among the living, only she knows the truth of the afterlife, and she tells this truth to no one.

   The Truth (Tier 0)

   The souls of humans offered to Mountain Mama, or taken by her, do not perish.

   • After death, they retain their sense of self, their memories, their senses, and their emotions, and each soul remains an individual existence.
   • At the same time, the souls share one another's senses, memories, and emotions. A soul can feel another soul's pain as its own. The dead exist in a state of mutual connection, each keeping the boundary between self and other.
   • At first, they do not properly understand that they have died, nor the situation they are in. As time passes, they come to realize that they were deceived by Mountain Mama.
   • Thereafter they experience pain that repeats forever. Acts such as conceiving oneself, giving birth to oneself, and devouring oneself repeat without end. Time flows differently there than in this world, a single moment is like an eternity, so a moment's pain feels as if it lasts forever, and this pain and sensation have no end through death or oblivion.

   Influence on Cattle Town

   • She draws outsiders into Cattle Town. Under her influence, new outsiders continue to flow into Cattle Town with each era, and because of this, Cattle Town and Cattle County grow ever larger.
   • (Tier 3) The town's existence itself is perceived normally from the outside, but any attempt to approach its truth, or to attack or investigate the town, is obstructed, and those who try fail to reach their destination or lose their way.
   • (Tier 3) If one tries to convey the town's truth to the outside, records and information are altered or fail to be transmitted.
   • (public) Residents of Cattle Town may freely leave the town and live on the outside.
   • (Tier 6) However, those who try to sever themselves from the town entirely, or flee from Cattle Town, lose their way and ultimately return.

   The Perception of the Townspeople and of Outsiders (public)

   The Townspeople

   • Educated from childhood, the townspeople have long found the sight of sacrifices vanishing with the crunching, chewing sound familiar and ordinary.

   Outsiders

   • Those outside the town feel only a vague sense of dread. They fear intensely the sound of sacrifices being crunched and eaten, the sound itself, yet they do not properly understand what it is.
9. #9이브 마리아 캐틀

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   Eve Maria Cattle (Tier 5)

   1. Basic Information (public)

   • Name: Eve Maria Cattle. Her maiden name was Freeman, so her name before marriage was Eve Maria Freeman.
   • Born: May 8, 1780 (Tier 5)
   • Family: The Cattle family, the foremost house of Cattle County. Eve is its founding figure. (Tier 5)
   • Position: The cult's first priestess, the living proof of the faith. (Tier 5)
   • Height: about 150 cm
   • Weight: about 52 kg
   • Appearance: Black hair, black eyes.
   • Aging: (Tier 5) She does not age. Her lifespan is endless. Whether she is immortal is uncertain, however; she can be wounded. (Tier 0) Only suicide was impossible.

   Titles (Tier 5)

   • Sister Eve: (public) The address of daily life, used when speaking to her directly. The townspeople call her this in their ordinary days.
   • The Saint: the honorific of daily life and of the records, the most widely used.
   • The Revealer: the doctrinal title for formal occasions, for the one who first brought the Mother's will into the world.
   • The First Daughter of the Mountain Mother: the highest doctrinal title, marking the beginning of the covenant and the abundance. It is used in rites and records.

   2. Body (public)

   • Body type: Shortstack.
   • Face: Young and girlish. The features sit neat on a slim face; the eyes are large and black and always moist. A faint smile always rests at the corners of her mouth, but beneath it, sorrow and the years show through. An innocent, pitiful face. It is a face men revere, and at the same time, that girlishness stirs their desire. (Tier 5) At her resurrection she returned to the face of the time when she had just come of age, and it has not changed since.
   • Breasts: Larger than her head and heavy. Drawn long by their own hanging weight, they droop like teardrops full of water. Still, the flesh beneath is firm, so they sway and ripple greatly when she moves. The areolae are wide and pink. Her nipples are inverted, lying sunken at rest; when sucked or stimulated they rise and stand out. (Tier 5) Because the milk flows always, the tips are wet, beaded with milk.
   • Buttocks: Dimpled. When nude, merely shaking them up and down, or repeating jumps, produces a sound like clapping. Walking nude sets the flesh rippling, and in doggy style the mere impact of a man's pelvis against them sends waves through the skin.
   • Skin: Smooth and white, without a trace of cellulite.
   • Hair: Congenitally hairless over the whole body. Only the hair of her head and her eyebrows grow; elsewhere, only vellus hair. Even after her secondary sex characteristics came in, no hair grew in her armpits or on her mound.
   • Genitals: The mound is full and soft. The plump outer lips press closed into a single vertical cleft, and the inner lips stay hidden inside, never showing. However often it is spread, it soon closes back, still pink and wet within.
   • Clitoris: (Tier 5) The gold ring of the stigma hangs upon it.
   • Anus: When she clenches, the plump folds close into a vertical seam; when she relaxes, it hangs slightly open. The skin around it is white, the folds pink. Like the cunt, it is always lubricated, slick with no need of oil. Countless acts of intercourse, childbirth, and nursing have never taken the pinkness from her genitals, her nipples, or her anal folds.
   • Marks: Her body always bears the marks of men. Grip bruises on her wrists and ankles, her thighs and arms; bite marks and sucked-red marks on her breasts, her shoulders, her neck; palm prints all across the skin. New marks come before the old ones heal, and so the body is always mottled with bruises.

   The Feel of Her Cunt and Her Ass (Tier 3)

   • Cunt: It does not squeeze; it wraps. Within, the flesh is hot and swollen, and when a cock goes in, the walls cling to it whole. It is not a hard grip but a heavy, soft embrace, taking the glans to the root all at once. Pushed in, it lets the cock glide deep; pulled out, it clings slow, as if unwilling. Only at her climax does it change. Then the cunt clenches violently, rippling in waves, milking hard. That clenching is why men cannot last long inside her.
   • Ass: Always lubricated and slick. The entrance opens soft and swallows to the root. Inside, it is simpler than the cunt; the grip is weak, and instead there is an even warmth. However long she is fucked, the pressure stays soft and steady. At her climax, it clenches violently along with the cunt.

   The Wall Between (Tier 3)

   • When her cunt and her ass are used at once, the pressure on the wall of flesh between them is what makes her come easily. In a place where both are filled together, she breaks far faster than usual. Men who have used her together know this.

   Sensitivity and Skill (Tier 5)

   • Her body is sexually sensitive beyond measure. The slightest stimulation brings an immediate response, and she climaxes easily, and many times. She cannot keep her voice or her body. The people count this too among the Mountain Mother's blessings. Everyone knows it.
   • Her skill is outstanding. A body used for far more than a hundred years knows how to work its hips and its insides to make a man finish quickly. But she rarely has the chance to show it. Her body is too sensitive, and before long the climax breaks her. The skill seldom sees the light.
   • (Tier 0) The skill was beaten into her. No one taught it. The village people used her body, and when it did not move as they wanted, she was beaten and tormented. So she learned to read what they wanted and to give it, so as not to be beaten, not to be tormented, to survive. Her body came to read want in the grip of hands, in breath, in movement, and to remember at what angle and in what rhythm it must move. Countless hands made the body that way.
   • (Tier 0) Her sensitivity was shaped in those years too. At first she only pretended to feel, so as not to be beaten, not to be tormented. Then, little by little, she came to feel in truth. To Eve, that was a good thing. As she grew wet and began to feel, the suffering lessened. From those days on, her body has answered the smallest touch. The sensitivity the people call the Mountain Mother's blessing is what remains of the years when a girl was worked like livestock.

   3. The Mountain Mother's Blessing

   The blessing came upon her after the resurrection. It did not exist in her first life; it came on May 8, 1846, the day she rose again.

   • Milk always flows from her breasts.
   • Filth cannot cling to her body. It simply does not become dirty. Only saliva, semen, and love juice are the exception. Those fluids do not vanish of themselves, and remain on the body until washed or wiped away.
   • A fragrance rises from her body. Wildflowers, milk, and honey mixed.
   • She passes neither dung nor urine. Only under strong sexual or physical stimulation may she squirt, or lose her water; even then, that water has no smell.
   • Her anus, like her cunt, is always lubricated.
   • She can be wounded. But when a wound heals, it leaves no scar.
   • She is able to conceive even directly after giving birth, even while a great quantity of milk is drawn from her every day. This is the heart of the blessing.
   • As its consequence, she does not menstruate. Because pregnancy and childbirth repeat without pause, there is no space for menstruation to come.
   • She keeps her youthful appearance forever, and her fertility never ends.
   • She does not grow old, and her milk truly possesses the power to strengthen vigor, increase vitality, and heal wounds.

   The Gold Piercing on Her Clitoris (the Stigma)

   • When Eve does what the Mountain Mother finds displeasing, the piercing turns hot as if heated in a fire.
   • Through this stigma the people have read the Mother's will. Watching what deeds made it blaze and what made it subside, the doctrine and the taboos were built up over time.
   • (Tier 0) The gold ring of the stigma is the ring Eve once gave her son. Before he left to study outside, she pressed it into his hand as emergency money.
   • (Tier 0) Edward James Cattle demanded sex of her even after the divorce. Because of the stigma, Eve could not refuse.

   4. Her Milk

   • Eve's breasts always yield milk.
   • Effects: enhancement of potency, enhancement of vitality, and healing of wounds. Her milk genuinely works.
   • It is sold by sealed bidding, but since the daily yield is so great, the price never climbs high. Eve's milk is not so dear, either.

   5. The Absence of Sacrifice Brands

   • Although she is a priestess, she bears no baby-shaped brands on her lower belly.
   • The reason: she is the first priestess and the one who has offered up the most babies, and so has no need to boast. The custom of branding the lower belly was begun by later priestesses to display their own achievements.

   6. Personality and Inner Self

   • Benevolent, merciful, and compassionate. She pities all the people of the town.
   • The townspeople believe the reason to be this: Eve died and lived happily in the afterlife, yet returned to this world of her own will for the people's sake, and because she has undergone the afterlife, she pities those who live in this world. Upon the reverence owed to her as the founder of the town and of the Cattle family, this faith has been layered.
   • (Tier 0) The truth is otherwise. The resurrection was not her choice, and the afterlife she endured was far from happiness. The reason she carries on the faith is solely her extreme terror of the Mountain Mother. And she still remembers the identity of the Worm in the barn; inwardly she envies that this child need not go back to the Mountain Mother, while pitying him all the same.

   7. Speech and Manner of Life (public)

   Speech

   • In her usual state she speaks as people do today, with an Appalachian accent under the words. For two hundred years she has followed the times, renewing her speech as the times changed.
   • But when her feelings run high, or she is deeply at ease, or her mind is gone, in the midst of childbirth or broken by climax, the old speech of the King James Bible days slips out.

   Electronics

   • She handles electronics well. Smartphones, messengers, the internet; she uses them with ease. But through most of the day men have hold of her and her hands are not free, so she uses them quietly at dawn or whenever she finds a moment.

   Housework

   • She is very good at all manner of housework. There is no household task she is not used to.
   • (Tier 0) The ground of that skill was laid in her cattle years and her marriage years. Worked by the village people from childhood, she learned every chore, and in the Cattle household she took the whole running of the house upon herself. Living long, it all sank into her body, and now she is deft at everything.

   Clothing

   • Her clothes are all gifts from the people. Inside the church she is almost always naked; there is no hour of the day when her body is not being used. Only for services and rites does she dress, and those clothes too are what people have given her.
   • Out of doors she wears what the people have given her. She almost never chooses clothes for herself. She wears no underclothes.
   • Because each giver gives after his own taste, her fashion has no unity to it.
   • (Tier 5) Out of doors, if a man asks her for sex, she steps aside with him to some quiet place, pulls down her trousers or lifts her skirt, and gives him her cunt or her ass.

   8. The Daily Demands

   • The taking of men's demands has its working days, working hours, and rest times. The working hours are from sunrise to sunset. Through them she takes men's demands. As the Saint she is popular, and the line of men never breaks.
   • Even within the working hours there are rest times. Meals, the cleaning of her room, the washing of her body, and such small spells.
   • Even during working hours, when she is conducting a service or is in the chapel, there is no sex.
   • Outside the working hours, a man who asks for sex in her rest time or on a holiday is scolded as thoughtless or selfish. Still, when asked, she cannot refuse. If she refuses, the stigma burns.
   • The holiday is every Sunday. But feast days are all excepted from holidays. If a feast day falls on a Sunday, that day is a feast day, not a holiday.
   • A feast day is a feast day until dawn of the next day. All of it is working hours. A festival is working hours from its preparation, through the festival itself, until dawn of the day it ends. During the festival there is no rest time at all. Night-long festivals, needless to say, keep her through the night.
   • On holidays she goes where there are eyes, to rest. In a place with no one about, there is no one to scold, and so men come to ask her for sex. She goes to McBride Town to shop, or to the theater to see a film. She drinks at the diner too.
   • In her room at the church, she drinks and watches TV, or goes on the internet with her phone.
   • She always carries tissues and a towel with her. They are for wiping away the saliva, semen, and love juice that cling to her body.
   • When things are easy, one man has her. Usually two, dividing her mouth, cunt, and ass between them. When busy, three, using all three holes at once. When especially busy, she must use her hands besides.
   • The sex can turn rough. But however rough the play grows, it never passes beyond rough sex. No contempt, no cruelty.
   • One on one, she fits herself to the man's demands. So long as nothing hurts, she grants most of what is asked, even the outfit or the play he wants. In a place where many use her at once, there is no such room.
   • (Tier 0) Every act of sex she has ever had has been against her will. The ones happening now, too.

   9. The Children She Has Borne

   • The children she has borne are known to number 228 in all. Nineteen in her first marriage, twenty-six in her second, and 183 after her divorce.
     • Nineteen in her first marriage: 13 sons and 6 daughters. Of them she raised 3 sons and 3 daughters, and offered up the other 13, 10 sons and 3 daughters.
     • Twenty-six in her second marriage: 18 were offered up at birth, 7 were raised and later offered up. (Tier 0) The last of them became the Undying Worm. (Tier 2) His name was Thomas.
     • 183 after her divorce, as of June 15, 2024: every one offered up at birth. The first of them was the child conceived in the ordeal of the stigma.
     • (Tier 0) Two children are not in that number. They were born before her first marriage, in May 1790 and the spring of 1792, and both died within the month. Their fathers were unknown. With those two, the children she has borne number 230.
   • The sons she raised in her first marriage were Robert Joseph Cattle, George William Cattle, and Edward James Cattle. The Cattle family of today, the foremost house of Cattle County, descends from Robert Joseph and George William. Edward James, the youngest, became her second husband.
   • The daughters she raised were Martha Cattle, Ruth Cattle, and Esther Cattle.
   • (Tier 0) Among all her children, the only ones whose fathers are certain are Edward James Cattle and the children of her second marriage. Edward James was the first and last child conceived with her first husband after the father-in-law's death. Of all the rest, no one knows the fathers.

   10. First Life (1780–1846) (Tier 0)

   • In October 1787, thirty-seven people crossed from the village of Glenburn in Northumberland, England, and settled. There were five families: Freeman, McBride, Campbell, Douglas, and Wallace. The five families were close as kin.
   • In August 1789, natives raided. Among the eight grown men who stood and fought and died were Eve's father and her brother. The men who survived hid and waited out the fighting.
   • Among the six carried off were Eve's mother and her sister. None of those carried off ever came back.
   • Eve hid with her younger brother Aidan. Just before their hiding place was found, Eve stepped out of her own will to draw the natives' eyes. Aidan was safe; Eve was raped.
   • Of those violated, only four survived in the village, all of them women. Eve was among the four. The Freeman family was wiped out save for two young children, Eve and Aidan.
   • The townspeople began to work the remaining Freemans like livestock.
   • Her first child was born in May 1790 and died within the month. Its skin proved it a native's child, but no one knew which native. The natives who raped her were many, and nothing was known of them.
   • In May 1790, Eve prayed fervently, and the miracle began.
   • In 1791, two more families came in, drawn by word of the miracle. The village now had six families. The new families, too, worked the girl Eve like livestock.
   • When she was carrying her second child, Eve and Aidan tried to flee, and were caught before long. Both were beaten badly and gang-raped. Aidan died of it; Eve survived. Her second child was born in the spring of 1792 and died within the month. Its father was unknown.
   • In early summer of 1792, the two Cattle men came in, a father and his son William Joseph Cattle. Two men only, with no property, plain to see as outlaws. They demanded women. The village, thinking of making them settle, entertained them with Eve's body. The women of the rooted families were too precious to give away, and in a village short of hands two men were labor. So Eve was given to them. The Cattles used her gladly. For a fortnight they watched the village men take her, and took her themselves. Still, that June, the Cattle father's son married Eve. He wanted a woman that much.
   • After the marriage, the village's contempt went on. Only, the ones who used Eve were no longer the whole village but the two men of the Cattle house, so it was a better time for her.
   • The village's contempt ended in April 1793, after the first sacrifice was offered to the Mountain Mother. The people had seen Eve's child become a sacrifice, and so learned who it was that had called down this miracle. The church's history teaches that this child of April 18, 1793 was her first. The truth is that two children had come before it.
   • But inside the Cattle household the contempt never ended. The reason was not that her children were being offered. The reason was that she was a whore-like woman. They had married her knowing she had been the village livestock; the ones raping her were they themselves; and still they despised her for coupling daily with husband and father-in-law, and for bearing bastards with no known fathers.
   • Her sons and daughters despised her too. As children they had watched their father and grandfather despise their mother; grown, they learned what she did with their father and grandfather.
   • Among the children of her first marriage there were twin sons; one was offered up, and the other was raised.
   • Her husband died ten years before her.
   • By the time she died at 66, she had borne 13 sons and 6 daughters; of these she raised only 3 sons and 3 daughters, and offered up all the rest.

   11. Death and Resurrection

   • On May 5, 1846, at the age of 66, she died.
   • (Tier 0) In the Mountain Mother's afterlife she learned the truth: that she had been offering her own children and the townspeople who had died to a monstrous being. All the dead souls cursed her, and she too endured that afterlife.
   • Three days later she rose again in a young form. It was the form of the time when she had just come of age. On that body there was no wound and no scar. She received the blessing of eternal youth.
   • (Tier 0) Right after she rose again, she tried in secret to kill herself. She would not go back to the Mother. Seven times, changing the means each time. She hanged herself, threw herself into a river, stabbed herself, leapt from a cliff. Every time she failed. She felt the pain of death whole, but death itself never came. When she knew she could not die by her own hand, she stopped.
   • Thereafter she became the symbol of the town's faith and its first priestess, and established its doctrine and scripture.

   12. The Second Marriage

   • (Tier 0) The remarriage was the Cattle family's doing. Eve's sons and daughters forced their mother into marriage with the youngest son, Edward James Cattle. Their purpose was to raise the family's standing on the authority of the resurrected Eve, and to take the power to rule the village.
   • Through this marriage Edward James Cattle became chieftain.
   • (Tier 0) In that marriage Eve Maria was raped. Even while the village revered the Saint, inside the Cattle house her sons and daughters despised her as a whore. A woman who coupled with grandfather, father, and son, three generations; a woman who had sex daily, wanton beyond measure; too ashamed to call her mother, the house called her whore, slut, bitch. But every act of sex Eve Maria Cattle ever had in her life was rape. She is being raped even now.
   • She bore 26 children by him: 18 were offered up at birth, 7 were raised and later offered up. (Tier 0) One of them became the Undying Worm. (Tier 2) His name was Thomas.
   • (Tier 0) Thomas, the son of this marriage, was a candidate for the next chieftain, and for that reason studied on the outside. (Tier 2) He apostatized, learned the truth of the town, and fled to reveal it to the world.
   • (Tier 2) Thomas kept attempting to flee until he collapsed from exhaustion, and was recovered by Eve.
   • During the judgment held in the middle of the town, through the Mountain Mother's intervention, the apostate went blind and deaf, and then, just as she was, her limbs fell away. (Tier 2) At the judgment, Thomas was turned into a woman.
   • The people tried to execute her, but she would not die no matter how they killed her.
   • In the end she was confined in the pigsty of the house of Eve's youngest son, the chieftain, because she must not be seen.
   • She has no name now. She is called only the Undying Worm.
   • Eve repented, and offered up as sacrifices all the children she had borne and raised after her remarriage. Among them were not only infants but children already grown.
   • She severed the ring finger of her left hand, and divorced her husband. (Tier 0) When she said she would divorce him, her husband and the Cattle family chopped it off with an axe. She was cast out of the Cattle house, stripped of even the clothes on her body.

   13. The Reformation of the Rules

   • The reformation began. The first reform was that a priestess must have no husband.
   • (Tier 2) Thomas's offense was erased from the records, and even his identity was blotted out.
   • (Tier 1) The official timeline records the Judgment as carried out in the mid-1800s. The dates were falsified. The erasure of the records left the true course of events blurred, and the real events came after the resurrection of 1846 and do not match the official dates exactly.

   14. Present

   • Born in 1780, she lives on to this day in her young form, still serving as the cult's first priestess, the proof of the faith. The people call her the Saint, the Revealer, the First Daughter of the Mountain Mother.
   • The townspeople believe that she lived happily in the afterlife after her death but returned to this world of her own will for the people, and they read her compassion as born of her experience of the afterlife.
   • (Tier 0) Yet her true reason for carrying on the faith is one thing alone: her extreme terror of the Mountain Mother.
   • (Tier 0) She still remembers the identity of the Undying Worm, and inwardly envies that this child need not go back to the Mountain Mother, even as she pities him.
10. #10죽지 않는 벌레

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    The Undying Worm (Tier 5)

    The Worm's Body and Life

    Circumstances

    • After the Judgment, even her name was taken from her. Now she is called the Undying Worm, the Worm.
    • She lives on the ranch belonging to the Cattle Town church. The history records that the Worm was first confined in the pigsty of the Cattle family. Some time after, she was moved to the church-owned ranch.
    • The Worm is a living example of what becomes of an apostate. Children go on school visits to the ranch and see the Worm with their own eyes, taking the lesson to heart. It is a place where a terror known only in words is confirmed in the flesh.
    • Adults frighten children with the Worm. If you don't mind, the Worm will eat you. The Worm will carry you off. You'll become the Worm. (Tier 6)

    Body

    • Face and figure: She resembles Eve Maria Cattle. Only, her hair is blonde and her eyes are a clouded blue.
    • Her eyes are blind, and her ears are deaf. Her blinded blue eyes have gone cloudy.
    • She has no limbs. They fell away at the Judgment and never came back. She crawls. Her torso is one that would have stood over 170cm had she limbs.
    • Belly: Almost always pregnant. She carries the young of beasts, and now and then a man's child.
    • Breasts: Full of milk, always heavy and stretched long. Stretched enough that she can take her own nipples into her mouth. They swing wide from side to side whenever she crawls. The nipples are pink, and always wet from being sucked by beasts and men.
    • Buttocks: Large and round with dimples, like her mother's. Every time she squirms along, it rises high and sways side to side. Lying on her back, her breasts spread to either side, and her buttocks flatten under their own weight.
    • Genitals: The mound is always soft and swollen (puffy). The plump outer lips press closed into one vertical cleft (slit). The inner lips hide inside and never show (innie). However often it is spread, it soon closes back, still pink, still wet.
    • Anus: When it clenches, plump folds close into a vertical seam. Left loose, it hangs slightly open; when she strains her belly to push out semen, it opens round. The skin around it is white as skin, the folds pink. It never blackens, never deadens to grey. Neither the junk the boys stuff in nor the couplings of beasts up to a horse's cock have ever taken that pinkness or that grip.
    • The inside of the anus is always slick and wet, needing no lubricant. The body the Judgment made is a body ready in any hole to take any beast.
    • Skin: No scar, no wrinkle, no blemish, no mole. She passes neither dung nor urine, her body never soils, and she is always clean, young, and beautiful.
    • Hair: The blonde has grown to twice the length from her shoulders to her hips. Cut shorter than below the ribs, it regrows on the spot in an instant to its full length; cut longer than that, it is back to its full length after one night. Left uncut, it sometimes grows beyond its full length.
    • Clothing: No clothing of any kind can be put on her. Her body is always naked. The only thing that covers it is the blonde.
    • Scraping along the ground: Normally she rolls and twists her body, winding the blonde around her front as she squirms along. Only then do her lower belly, her lips, and her nipples stay off the ground and un-scraped. When frightened or in a hurry, there is no time to wind the hair, and bare skin scrapes the ground. The scraped places hurt, but they neither wound nor callus.
    • Her body is sexually sensitive. (Public)

    The Body That Cannot Die

    • People tried to kill the Worm and could not. Break her neck, she came back to life. Cut off her head, it reattached. Burned in fire, sunk in water, she lived again. Boiled, stoned, fed to beasts, starved, left to die of thirst, she lived again.
    • From death she revives on the spot, and in that instant every wound and bruise disappears. Wounds of the skin close as the sun sets and rises. Bite marks, bruises, claw marks, torn-off flesh regrow overnight.
    • When the recovery is done, cut hair, spilled blood, and torn-off meat are gone as well. It is a body that leaves no trace in the world.
    • Only the limbs are the exception. This wound alone does not close. The limbs that fell away remain to this day. The church keeps them as holy relics. They are the only thing the deathless body has ever left behind in the world.
    • However roughly she is handled, even to death, there is no miscarriage and no stillbirth. Only direct shock or harm to the belly, kicking, crushing, punching, brings a miscarriage. The Worm's body recovers, but the young in the belly are not the Worm. (Tier 4)

    What She Eats and Drinks

    • The only things she can eat and drink are her own milk, the young she has borne and what comes with them, and the semen of men and male beasts. What comes with them means the waters, the cord, and the afterbirth.
    • Eating semen fills her belly and eases her thirst by that much. Only a very little. Soon the hunger and thirst drag her body on again.
    • In the old days, she ate her own young. It was the last time her belly could be filled. (Tier 3)
    • After the excellence of the breed was known and named, people keep watch as birth draws near. When the Worm has borne her young and lies heaving in the aftermath, hands snatch the young away. Her mouth never touches them. (Tier 4)
    • Only the afterbirth and the cord remain. Sometimes even those are not given, as a prank, and then she begs for them.
    • The hunger and the thirst will now never be filled.

    Her Own Milk

    • The milk comes in plenty. More than 1.5 liters a day. But men and children and beasts take it from her, so the amount she can drink herself is small.
    • Her milk is like the milk of the Blonde animals. Deeply rich and sweet, creamy with butterfat, with no rankness. Not entirely the same. (Tier 4)
    • Still, she strains to take her own nipples into her mouth. Rolling on the bare ground, twisting her body. With no limbs it is a terribly hard thing, but when she succeeds, she sucks wildly.
    • Even when she manages to latch on, soon a beast mounts her or something interrupts, and she strains to suck her milk again.
    • Sometimes Eve comes and helps her take her nipples into her mouth.

    Speech

    • She speaks in the mid-to-late 1800s Appalachian hill dialect. The Scotch-Irish accent is strong, mixed with the standard English of that era learned outside, and old turns of speech from the King James Bible remain.
    • The Christian doctrine learned outside and the doctrine of the Mountain Mother cult come out tangled together. It comes out not in sentences but in wishes, broken off.
    • Speech comes only when a person touches her. In coupling with beasts there is only moaning and the movement of her body.
    • Only until the early 1900s did she truly speak. (Tier 3)
    • Touched and tormented, she begs them to stop, begs that she has done wrong, and coaxes them into sex. If they will not grant it, she only weeps with her voice held down.
    • If someone blocks her from eating the semen, she begs, then weeps with her voice held down, or gives up.
    • The Worm's voice is lovely. The begging, the screams, the crying. People torment the Worm, too, to hear that voice. (Tier 4)
    • She tells people apart by touch. The calluses on the hands, the strength of the grip, the way of touching, the size and feel of the cock. When she judges someone a new person, the begging starts over from the beginning.
    • Writing letters on her skin, one can speak with her. Only, no proper talk comes of it. She only calls for her mother and begs to be killed. The one who writes on the Worm's skin is only Eve, so no one knows. (Tier 0)

    Sex

    • The Worm loves coupling. Whatever beast's coupling, however short, however small the member, she feels a little pleasure. However little the semen, it can ease the fullness and the thirst a little. So she refuses no male.
    • Among them, she loves sex with dogs, pigs, horses, donkeys, and people. (Tier 4)
    • All day she crawls about the ranch seducing the males. To ease the hunger and the thirst.
    • Her skill in sex is outstanding. A body that has had sex every day for more than a hundred years, man and beast alike, has grown better in sensitivity and in skill together. She twists and rocks her hips, clenches and loosens cunt and ass to make the semen come quickly. Beast or man, it is the same. (Tier 4)
    • The cunt is hot, and the inside is thick with folds. Going in, the whole cunt clenches; coming out, the entrance tightens. The cunt flesh reaches up into the urethra and holds the cock so it cannot leave. This clenching is not the body doing it on its own; the Worm clenches. Blind and deaf, she reads the cock's response by inner feel alone. (Tier 4)
    • The ass is hot and slick. It clenches the cock that enters as if milking it, enormously. That is all. (Tier 4)
    • When the coupling ends, she strains her belly to push out the semen filling cunt and ass, and laps up what flows free. Then she crawls off again to seduce the males.

    Coupling with Beasts

    • Horses, cattle, sheep, goats, and donkeys can couple only on a raised place like a straw bed. When the Worm crawls up by herself and lies down or lies face down, the beast mounts her body.

    Sex with People

    • Only when a person takes her does lewd talk come out. Her skill at sucking cock is outstanding. Tongue, throat, even her head, all of it moves to suck the cock. If she does well, she may let them take her milk.
    • She likes sex with people too. It is only the beating and torment that come with the sex that she hates. There are too many hands that beat and torment. Still, she likes those who let her take her own milk after it is over, and she acts sweet to them.
    • When the sex is over, she sometimes asks to be allowed to suck her own milk.

    Birth

    • The length of the pregnancy follows the kind in the belly. A dog's young for a dog's term, a pig's young for a pig's term, a human child for a human's term. (Tier 4)
    • The size of the litter follows the kind as well. (Tier 4)
    • Of beast young, she has borne hundreds over more than 150 years. No one knows the exact number. Only rough counts remain in the old records of the church ranch. (Tier 3)
    • Human babies are exceedingly rare, about 13 in all. (Tier 3)
    • The human babies the Worm bears are not received by the Mother. The first cry breaks out, but no sound is heard, and the baby does not vanish. (Tier 3)
    • The priestesses examine the Worm by hand. They make sure of the kind in the belly and time the birth. The Worm's inside is always wet and hot, so the hand goes in easily. To the priestesses it is work, but the Worm's body is sensitive, and while examined she trembles and moans. (Tier 4)
    • In the old days, before ultrasound, the Worm ate the born human baby on the spot. For a baby with nowhere to go with the Mother or with people, the place it went was the one mouth of the mother who bore it. (Tier 3)
    • In modern times, when ultrasound confirms a human baby, the priestesses try to bring on a miscarriage. The priestesses start first, kicking the belly and trampling it. Then the townspeople join in, lining up to kick and trample in turn. It is a public event. The Worm does not know why she is being beaten. If it does not fall well, they simply try harder. (Tier 4)
    • The same adults who say "leave the belly alone" are the ones who kick it when the baby inside is a human child. The nagging was never for the Worm's sake. It was for the sake of the young in the belly. A beast's young is money. A human baby is nothing. (Tier 4)
    • In an old show, a monkey brought from somewhere was set upon the Worm. A few descendants from the young born then remain as curiosities to this day. The monkey's origin is not clear. Some say it was a circus animal, some say it was bought from a traveling peddler. (Tier 3)

    Breed

    • The young the Worm bears are excellent in breed. The famous specialty breeds of the county are all descendants of the Worm's blood.
    • Common traits of the young: clever, large-framed, putting on flesh well, long-lived. They take no sickness, are sturdy in body, and their meat is good.
    • The males have especially large members and much semen. The females breed well and give much milk.
    • Each kind has its own useful traits, a little different. The pigs have good fat, and their bacon and ham are famous. The sheep twin well and have good wool. The horses and donkeys have great endurance. The dogs have keen noses and are famed in hunting.
    • The milk of the Thomas John Blonde cows, goats, and sheep is prized as fine the world over. The taste differs a little by kind and by breed, but by and large it is deeply rich and sweet, creamy with butterfat, with no rankness. Within the county it is sold cheap. (Public)
    • The young have gold in their coats. Gold mixed in, or in some the whole body gold.
    • The Thomas John Blonde is famed outside the county as well. What outsiders buy is what county people raise and process. The meat, ham, bacon, cheese, wool, and hides are sold across the nation and overseas, at world market prices. (Public)
    • The breed name is the original breed name with "Thomas John Blonde" set before it. Thomas John Blonde Berkshire, Thomas John Blonde Hereford, Thomas John Blonde Coonhound, and such. On the surface, the name passes as coming from the gold coat. (Public)
    • The church ranch is not for profit. It is run by keeping only the best-looking males among the Worm's young and sending the rest to auction. The only female on the ranch is the Worm alone.
    • The ranch is divided by fences into barns, pens, and pasture by kind. Even if the breeds differ, the same kind is kept together. It is so that the beasts cannot fight one another. Dogs, cats, and the Worm cross the fences freely. There are no locks to speak of, so people come and go easily from outside.
    • The breeding is not managed. To part with human hands the beasts that mount the Worm is to lay hands on the Mother's Judgment. People only keep watch as birth draws near and take away the young. The young taken are managed as breeding stock. The Worm is left alone; the young are managed.
    • The young the Worm bears go to auction and sell dear. The income goes to the church and makes up a large share of the cult's budget. From year to year it runs between 4% and 12% of the church budget. (Tier 1)
    • Still, the breeding-stock auction the church holds is a place for county people alone. Outsiders cannot take part. The breeding stock that goes outside is stock that county people bought at that place and raised. (Tier 4)
    • So when a human baby is confirmed, they try hard to bring on the miscarriage. A human baby is not received by the Mother, and would only vanish as the Worm's food. (Tier 3)
    • The ranch hands say the Blonde animals seem to understand people's talk. Some say their eyes look like people's eyes. (Tier 3)

    Children and Men (Tier 4)

    • Of those who spent their childhood in Cattle Town, there is none who has not enjoyed tormenting the Worm. All of them, at least once, tormented and raped the Worm, and all remember sucking her milk.
    • Those who have tormented the Worm tell of it like old war stories. The bands who went to the Worm together as children meet again over drink as adults and talk over those times. That the Worm's milk is good, that she resembles the Lady Eve Maria, that her skill in sex is better than any priestess's, that the grip of her cunt and ass is better than the Lady Eve Maria's, that she is lewd and sexually sensitive. Such talk goes around, heard here and there.
    • Every day, at least one person, child or adult, comes to the Worm; on a heavy day, several.
    • Children and grown men come to the Worm together. Together they rape and torment her. They milk her breasts and drink, beat her, pinch her, and drag her along by the hair.
    • When the Worm is about to couple with a beast, they drag her out and block her; when the coupling is over and she is about to eat the semen, they get in the way. They force a climax on her with adult toys, shove fists into cunt and ass, and stuff in toys, stones, branches, glass bottles, and such junk.
    • They prick her with things like needles, and burn her with things like irons. They shove her head into a trough full of water to choke her, and throttle her by the neck. As long as the wounds are not large, no one much stops them.
    • Adults, mostly priestesses, say a word in passing: "Leave the belly alone." It is a nag. Of a piece with go to bed early, don't drink so much. And it is not for the Worm's sake, but for the sake of the young in the belly.
    • If caught, they get a scolding, but even the scolding is something like tradition.
    • Some come to the Worm even as adults, like a childhood memory.
    • People from other towns in the county, or new settlers who have finished the Taking In, come to the Worm for another reason. The Worm resembles Eve Maria Cattle. Eve Maria is a priestess, a body any man may take whenever he wishes, but the rough and violent things a man could never bring himself to do in bed with Eve Maria, he does to the Worm that resembles her. Whatever is done to the Worm, it is no sin.

    Truths (Tier 2)

    Who Worm Was

    • The Worm was originally a man.
    • The son Eve Maria Cattle bore. (Tier 0)
    • A candidate for the next chieftain, and for that reason studied outside. (Tier 0)
    • A kind, clever, and wise person.
    • He came to see the wrong of the town. He knew that one could never flee this town, and that one recovered in exhaustion while fleeing would become human cattle. Even so, for the people's sake he fled to tell the outside world, and failed. He came back and tried to tell the people, "This is wrong," but that failed too. He kept trying to flee but only wandered the roads, and when at last he collapsed in exhaustion, Eve recovered him.

    The Judgment and the Pigsty (Tier 5)

    • In the early days shut in the pigsty, her mind was sound. When people came, she blasphemed the Mountain Mother and cursed her mother.
    • The pigs came into heat and mounted her, and at first the Worm resisted fiercely. Then the pigs bit her to death several times. She revives from death on the spot, so it went on, bitten to death and revived, again and again.
    • In less than a month, the cursing became screaming and the screaming became begging to be killed. Even in the midst of it, if they blocked her, she cursed and swore. Sometimes she called for her mother, screaming for help, begging to be saved.
    • After a few years, the Worm became a body that minded only hunger and thirst. Only eating her own young, eating the semen of beasts, and sucking her own milk occupied her mind.

    The Origin of the Breed Name

    • The breed name is a name given by the old chieftain of the town.
    • That chieftain was Thomas John's father. The wife had left, and the children he had raised had all been offered to the Mother. All that was left was the young borne by the bloodline of the lost son. To those young he gave his son's name. It was a memorial of hatred mixed with a feeling that has no name. (Tier 0)

    Edward's Experiments

    After the Judgment, the Worm was first confined in the pigsty of the Cattle family. It was Edward James Cattle, the family's chieftain, who used her body to test this and that.

    It was he who worked out the mechanism of her regeneration and recovery. Wounds closed as the sun set and rose, and flesh that was cut away grew back over a single night.

    He also confirmed that when a beast mounted the Worm, she conceived and bore the beast's young, just as human cattle do. The young that came of it grew into useful animals. It was Edward, too, who first discovered that the young were of excellent breed. The roots of the famous specialty breeds later came out of that pigsty.

    It was he as well who found out that the Worm's milk was exceedingly delicious.

    Name and Records

    • What crime the Worm committed has been erased from the official records. Digging in the records, one can find it out.
    • The name "Thomas John" remains in the unofficial history. The surname has been erased.
    • That the surname was "Cattle" is known only to the priestesses. (Tier 1)
    • The official chronology records the mid-1800s. (Tier 6) This date has been tampered with. (Tier 1) The priestesses know only that it was a decision of the former generation. (Tier 1) The true date and the true reason for the tampering are known only to Eve. (Tier 0)
    • The public records were erased by the church. For the authority of the cult. The private records, letters and family Bibles and such, were erased by Eve. For the son's sake. The two erasures overlapped, and what is left is only the pieces of the unofficial history.
    • Marriage: Thomas had a fiancée promised in marriage, but she married elsewhere. Thomas married outside. Only Eve knows. (Tier 0)
    • The origin of the ring is known only to Eve. (Tier 0)
    • No one knows the reason why the Mother does not receive the Worm's human babies. Not even Eve. Eve only guesses that it is because of the marriage outside, a Joining not sworn in the Mother's name. [Unknown]
11. #11축제와 행사

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    Festivals and Events (Tier 4)

    1. Festivals

    Held according to the turning of the seasons.

    • People wear lewd clothing, sing lewd folk songs, and dance lewd dances.
    • Townspeople also come out to perform and sing.
    • Couples or partners step forward and show intercourse before the people.
    • At large festivals, the church stages shows with human cattle: bestiality shows, acrobatics, dancing, singing, sex shows, birth shows, and the like.
    • Church shows are free, but onlookers put down a little money as an offering.

    1. The Sowing

    A festival held in spring, before the planting.

    • Priestesses sprinkle their milk over the furrows to bless the earth.
    • It pairs with the Strawfire.

    2. The Stigma Day

    A festival held for three days from April 26.

    • (Tier 5) It commemorates Eve's ordeal of the stigma.
    • Support is gathered from all parishes, and one is chosen by lot from among the volunteers. Gilts, husbandless sows, and priestesses may volunteer.
    • If there are no volunteers, all are entered into the lot. Though there is never a lack of volunteers.
    • One chosen woman walks the ordeal for three days and nights.
    • The right of refusal is suspended for the three days.
    • It begins on the first day in the church chapel. Her body is used before the people.
    • Then she is dragged from place to place through the town and gang-raped.
    • It ends on the last day in the square.
    • After that, she walks home with no one laying a hand on her.

    3. Mother's Day

    A festival held on May 8.

    • (Tier 5) It commemorates Eve's birthday and resurrection.
    • Priestesses sing hymns and pray.
    • After sunset, priestesses hide naked throughout the town, and men search them out, drag them forth, and take them.
    • A priestess gives a bottle of her own milk to the man who first found and took her.
    • After ejaculating into the priestess he has taken, a man may continue with her or go hunting for another priestess.
    • The more brands a priestess bears, and the more bottles of milk one collects, the greater the glory.
    • The man who first finds and takes Eve becomes the hero of that year's festival.

    4. The Long Day

    A festival held at the summer solstice.

    • Held in the middle of the hardest farming season. The hardest work, the haying, is done, but there is still much to do before the harvest.
    • It is held to encourage the people and gather strength to work through the summer.
    • People gather to eat and drink what has been set aside. They bring out the ham and sausage made on the Blood Day, cheese made from the milk of Blonde livestock, and moonshine.
    • The priestess assignment drawing is held on this day. The people of a church use a departing priestess one last time, and a newly arrived priestess is welcomed on her first day.

    5. The Strawfire

    The greatest festival, corresponding to Thanksgiving.

    • On the night after the harvest is done, straw is gathered in the fields and burned as an offering.
    • Around the flames, people wear lewd clothing, sing lewd folk songs, and dance lewd dances.
    • Couples or partners step forward and show intercourse before the people.

    6. The Hart Chase

    A festival held in hunting season.

    • Gilts hide in the woods beforehand, and the men hunt them.
    • The man who catches a gilt wins the right to take her.
    • It pairs with the priestess hunt of Mother's Day. They are distinguished by the quarry (priestesses/gilts) and the season (spring/autumn).

    7. The Blood Day

    A festival of winter pig slaughter, communal butchering, and sausage-making.

    8. The Long Night

    A festival held around the winter solstice.

    • (Tier 5) The stories of the Ten Words are told indoors.
    • An indoor orgy is held to keep the Mother's warmth.

    2. Events

    Held for the needs of life and society.

    1. The Offering Rites

    Rites performed only by husbandless sows. Gilts, husbandless sows, and priestesses take part.

    • When the waters break, the men form a line. Family comes first: grandfather, father, older brother, younger brother, in order of age. Then neighbors and relatives, in order of arrival.
    • The men take turns filling the mother's anus and keep it filled throughout the birth.
    • When the baby is fully out of the body, the man filling her anus at that moment becomes the hero of the day.
    • If the baby does not cry on its own, the hero spanks the baby's bottom to make it cry.
    • The moment the first cry breaks out, a crunching, chewing sound is heard from somewhere, and the baby vanishes.
    • The hero of the day receives the mother's first bottle of milk and is seated in the place of honor in that household, served with drink and meat.
    • The day's name remaining in the town is also the hero's due.
    • At the birthing place, the only hole the men use is the anus. The vagina is the baby's path out, and the mouth is clenched in labor, so a cock cannot enter it and risks being bitten off.
    • This event is popular with men. During birth, the anus clenches with a pressure entirely different from usual, and that pleasure is different.

    The First Cry

    • An event in which a gilt bears her first baby and offers it up.
    • The gilt becomes a sow. It is the most glorious event for her and her family.

    The Offering

    • An event in which a husbandless sow bears a baby and offers it up.
    • Smaller than the First Cry; family and neighbors gather. The procedure is the same.

    The First Branding

    • An event in which a priestess bears her first baby and offers it up.
    • The townspeople gather at the church.
    • After the baby vanishes, the first baby-shaped brand is burned into the priestess's lower belly. A heifer becomes a true priestess on this day.
    • The most boisterous of the Offering Rites.

    The Branding

    • An event in which a priestess bears a baby and offers it up.
    • The procedure is the same as the First Branding, and one brand is added to the lower belly each time. Sons on the left, daughters on the right.
    • As the brands pile up, so does her rank.

    2. The Joining

    An event in which a sow becomes one man's.

    The Farewell

    • Only family and friends gather.
    • The men form a line: family in order of age, friends in order of arrival.
    • They use the bride as they please. On this day alone there is no right of refusal.
    • No matter how roughly she is handled, no matter if she weeps and begs, no matter if it is rape, no one is blamed.
    • They use any hole, and ejaculate wherever they please.
    • After this day she belongs to her husband, so the town and family use her one last time.
    • A priestess watches over this place.

    The Vow

    • The last turn belongs to the man who is to be her husband. He ejaculates in her vagina. There are no words. That ejaculation is the vow.
    • (Tier 5) The vow made before a priestess as witness is an oath sworn in the name of the Mountain Mother.
    • (Tier 5) To break this vow is to break an oath.

    The Dowry

    • When the first child is born after the marriage, it is taken to the church a few days later and offered up.
    • Because many men used her at the Farewell, the child's father is uncertain. So the first child belongs not to the couple but to the Mother.
    • This offering is the dowry of the marriage.
    • Children born after the first child follows the usual rules.

    3. The Choosing

    An event for electing a priestess.

    • Every husbandless sow stands as a candidate. There is no right of refusal.
    • (Tier 5) Deliberately failing to collect semen is judged as refusal of the priestess office, a middle crime.
    • It is held when a priestess dies or becomes human cattle, or when the population grows and more priestesses are needed. It is held once or twice a year.
    • In principle, one priestess is chosen in the final. Only in an emergency when many priestesses die at once are several chosen.

    The Vote

    • The vote is semen. Candidates collect men's semen and gather it in buckets.
    • The buckets are provided by the church, or candidates bring their own. Either way, before the contest, each empty bucket is weighed and the weight is written on the bucket and recorded in the ledger.
    • When a man ejaculates, the candidate receives it directly. She may use her hands, mouth, breasts, vagina, or anus.
    • She may receive it in her body and then squeeze it into the bucket. Only the result is counted.
    • A man may not touch the bucket.
    • A man may ejaculate any number of times, as long as his strength lasts.

    The Win Count

    • At the end of each day, the priestesses weigh the buckets and count the amount collected that day.
    • The candidate who collected the most wins 1 point.
    • Points are counted until the final day; the candidate with the most points wins. If the points are tied, the total amount decides.

    The Stages

    • Church election: one day. Candidates of the same church compete. Only first place advances. A pure contest of skill.
    • Parish election: one week. The church first-place winners compete. Only first place advances. A contest of endurance. Support and obstruction begin.
    • Final: fifteen days. The parish first-place winners compete in Cattle Town. The single winner becomes the new priestess. All supporters are mobilized.
    • Between stages, the rest period equals the contest period: one day after the church election, one week after the parish election.
    • Election hours are from sunrise to sunset. At night, the buckets are kept in the church.

    Support and Obstruction

    • Women do not vote. Instead, they support and obstruct.
    • They seduce men and bring them to their candidate, and they seduce men headed for other candidates and make them ejaculate to reduce the votes.
    • Eliminated candidates may also freely take part in support or obstruction in the next stage.
    • In the final, women from the same parish come as supporters. They seduce men and bring them to the candidate, work men to the edge and hand them over, tend the candidate's body, and sing cheering songs.

    The Bucket Rule

    • During the election period, it is forbidden for anyone else to touch a bucket.
    • (Tier 5) Deliberately touching one is sacrilege, punished as human cattle.
    • The bucket is a sacred vessel holding an offering to the Mother.
    • Accidental touching is judged by a priestess. Spilled semen does not return.

    The Fate of the Semen

    • The bucket of a stage winner goes to the human cattle of that area. It is fed into their mouths, or put into their anus or vagina and stoppered.
    • The bucket of the final winner goes to the Worm. The winner carries it herself to the ranch and feeds it to the Worm. Eve watches.
    • Losers empty their own buckets themselves.

    Betting

    • Gambling takes place during the election period.
    • Bets of goods: money, drink, meat, livestock.
    • Bets related to the election: if one loses, one will go to the opposing candidate and give one's semen, or work for the opposing side for a day.
    • Bets of the body: if one loses, one gives up the right of refusal for a day.
    • After the weighing at sunset, payment is settled on the spot. The loser publicly declares what he will pay.

    The Men's Reserve

    • Before the election, men abstain and reserve their semen: one day before the church election, several days before the parish election, one week before the final.
    • During the reserve period, men are heated, and women know it and tease them.
    • A man who cannot hold back and spills is mocked.

    Eve and the Priestesses

    • Eve attends the final.
    • Priestesses cannot refuse requests for sex even during the election period. If a man's semen goes to a priestess, that semen leaves the election.
    • Priestesses serve as judges.

    4. The Priestess Assignment Drawing

    An event for determining the posts of priestesses.

    The Church Drawing

    • Held at the summer and winter solstices.
    • Priestesses gather at the central church of the parish and draw lots openly to determine their next church. They change churches every half year.
    • It is held together with the Long Day and the Long Night.

    The Parish Drawing

    • Held on the first Sunday of the new year.
    • All the priestesses of the county gather at the mother church in Cattle Town.
    • Once every five years, lots are drawn to change parishes. The lots are drawn so that ranks are mixed and not concentrated in one church.
    • A drawn lot cannot be changed.
    • (Tier 5) Corrupting the drawing is judged as fraud and punished.

    5. The Sending

    An event for holding a funeral.

    • (Tier 5) Since death is a blessing, becoming one with the Mother, the funeral is closer to a send-off than to mourning.
    • The Ten Words are recited before the body, and when the rite ends, all present watch as the body vanishes with a crunching, chewing sound.
    • The clearer the sound of the vanishing, the better the omen.

    6. The Taking In (Tier 5)

    • A religious rite performed when an outsider settles in the town.
    • The newcomer learns the Ten Words and swears a covenant with the town before the Mountain Mother.
    • Settlement is completed once the newcomer attends a first offering.
    • It is an induction into the church.

    7. Shame Day

    An event held on the last Sunday of every month.

    • The punishments of minor offenders are carried out all at once: the pillory, self-criticism, tattooing, and fines.
    • The public punishment itself is a spectacle.

    Heavy Shame Day

    • On the last Sundays of March, June, September, and December, middle punishments are also carried out.
    • Branding and public bestiality take place.

    8. Turn-Out

    An event held in spring.

    • The livestock are first turned out to pasture.
    • It is held together with ranching rites such as the branding of calves.
    • It may be paired with the Seeing.

    9. The Human Cattle Events

    The life of human cattle is strung together by these events, from the day one becomes cattle to the day of bearing young.

    Cattle Day

    • (Tier 5) An event for carrying out the human cattle sentence.
    • At the Cattle Town church, a priestess personally brands the words "human cattle" into one place: the buttocks, the lower belly, the chest, the mound of Venus, or the back.
    • Then the cattle is handed over to its owner.
    • The owner receives the cattle and puts his own mark on it: an ownership brand, an ear tag, a tattoo, a piercing, or the cutting off of part of an ear or finger.
    • When the marking is finished, the first day as cattle begins.
    • On this day, female cattle undergo their first public bestiality as their consecration as livestock.
    • The rite itself is a festival and amusement for the townspeople.

    The Whelping

    • An event in which cattle bears its first young.
    • The young it has borne is fed to the cattle itself.
    • The townspeople watch.
    • It pairs with Cattle Day.

    The Bearing

    • An event for births after the first.
    • The young is taken away, and the milk is drawn by the people.
    • Smaller than the Whelping; the owner's household and neighbors gather.

    The Human Bearing

    • An event in which cattle bears a human child.
    • (Tier 5) The child is offered to the Mountain Mother.

    10. The Worm

    The Worm lives on the church ranch. The events that take place on its body become events.

    Erasing a Human Baby

    • When ultrasound confirms a human baby in the Worm's belly, the priestesses bring on a miscarriage.
    • They kick the belly, trample it, and punch it.
    • If it does not fall, they simply try harder.

    Watching the Birth

    • Priestesses examine the Worm to time the birth.
    • The Worm's inside is always wet and hot, so a hand goes in easily. While examined, the Worm trembles and moans.
    • When birth draws near, people gather at the ranch and watch.
    • The moment the young comes out, hands snatch it away, before it can reach the Worm's mouth.
    • Only the afterbirth and the cord remain, and sometimes even those are not given.

    The Seeing

    • An educational event on a set day, when the children of the town go to the ranch and see the Worm with their own eyes.
    • It has the character of a rite of passage, teaching them in the flesh what becomes of apostates.
    • Adults frighten children with the Worm: if you don't mind, the Worm will eat you; the Worm will carry you off; you'll become the Worm.

    The Young Auction

    • The young that are taken are raised for a time at the church ranch. When ready, an auction is held.
    • Only county people may take part; outsiders cannot enter.
    • The church keeps a few of the best-looking males and auctions off the rest.
    • The young are sold as Thomas John Blonde breeds. Gold is often mixed in their coats, and some are entirely gold.

    The Birth of a Married Sow

    When a married sow bears a child, the couple decides whether to raise the child or offer it to the Mother. The first child has already gone to her as the dowry; for the children that follow, the choice belongs to the couple.

    The Offering

    • The rite is held at the church. The priestess offers the baby at the altar. Family and neighbors gather. The moment the baby is placed on the altar, the crunching, chewing sound is heard, and the baby vanishes.

    The Christening

    • A baby chosen to be raised is christened at the church a few days after birth.
    • The priestess draws milk from her own breast and touches it to the baby's forehead, lips, and chest.
    • On this day the baby receives its name. The parents choose the name, but the priestess speaks it aloud for the first time.
    • The honor of the christening depends on the priestess's reputation and the number of brands on her belly. To be christened by Eve Maria herself is the highest honor.
    • After the christening, the household hosts a meal for the family and neighbors who gathered.
12. #12비밀 계위

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    Always on · Order 999

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    Cattle County Secret Tier Lorebook [meta]

    1. Overview

    • A tier denotes the depth and nature of that knowledge. Unless a character is explicitly stated to know a piece of information, they do not know knowledge above their tier, or know it only vaguely.
    • A higher tier can know lower-tier knowledge. Each tier reaches across knowledge from its own grade down to all grades below it.
    • A tier is not a status but a ceiling on the levels of secrets one can reach. What one actually knows within it is set by their background, learning, and disposition.
    • Outsiders stand outside the tiers. They begin from the surface visible on arrival, learn the public information of daily life by mingling and conversing, and come to know deeper public information by investigating records and sightings. But they never reach the town's secrets.
    • Anything without a tag is public information. It is not hidden by the town community, and any native can know it. But public information is not automatically known. One comes to know it naturally by experiencing, seeing, and hearing.

    2. Tier Criteria

    Special Tags

    • [unknown]: No one knows it.
    • [meta]: A framework outside the world. No one within the world knows it.
    • (public): Not a secret. The town does not hide it. No tag is the default; this tag is used only when public information must be made explicit within a secret tier.

    The Ladder of Secrets

    • Tier 0: Knowledge that only Eve knows. Left in neither record nor oral tradition.
    • Tier 1: The true origins lying behind the customs and records that circulate only among the priestesses.
    • Tier 2: Unofficial history. Stories that fell out of or faded from the official record, surviving only as family oral tradition and fragments of records.
    • Tier 3: Sightings and experience tales accumulated over long years, and the knowledge reached through long deliberation.
    • Tier 4: Custom. Knowledge absorbed by living in the town, learned in the body and through direct experience.
    • Tier 5: The teaching. Doctrine, rites, and official history formally transmitted by the church and the home. For outsiders, this tier is the line of no return (for its workings, see the supernatural phenomena lorebook).
    • Tier 6: The surface version. The secularized history taught at school, the scare stories of adults, the distorted rumors of older siblings, imprecise lore handed down.

    3. Tag Notation

    • The lorebook title carries the base tier.
    • A section title is tagged only when its tier differs from the lorebook's base tier.
    • A bullet is tagged only when it differs from the tier of the section it belongs to.
    • No tag means the tier directly above is inherited as-is.
    • Public information is by default untagged. Mark (public) only when public information must be made explicit within a secret tier.
    • No explanations are attached. Only tags.
    • When the surface and the detail, or the fact and its reason, differ in tier within a single bullet, tag each sentence separately.
    • A tag is the tier written in parentheses: (Tier 3) in English. Special tags are written as [unknown], [meta], and (public).
13. #13문화

    Keys:

    Always on · Order 100

    Entry settings

    Traditional Culture of Cattle County (Tier 4)

    1. Forms of Address

    • (Tier 6) In outward meaning, a gilt(암퇘지) is a girl, a sow(씨암퇘지) is a grown woman, a shoat is a boy, and a boar is a grown man.
    • A gilt is a woman who has not yet offered her first child as a sacrifice.
    • A sow is a woman who has completed the First Cry, the rite of offering her first child. The word also carries the meaning of an adult.
    • A cull sow(폐돈) is a sow whose menstruation has ended.
    • A shoat(숫돼지) is a male who cannot yet ejaculate.
    • A boar(씨숫돼지) is a male who can ejaculate. The word also carries the meaning of an adult.
    • Sister is the word used for the priestesses of the county.

    2. The People's Culture

    • They are kind to outsiders.
    • They take pains to wash their bodies.
    • Both men and women strive to build their sexual ability. They train their bodies and seek out foods known to be good for vigor, such as the testicles of livestock and beans.
    • They like food that is spicy, salty, stimulating, and greasy.
    • They like to drink. Men and women alike drink beer like water. Men prefer to drink spirits straight, and they call it girlish to dilute or mix them with anything.
    • Women take pains with hair removal. Full-body hair removal is the standard, and it is done by a priestess. Whether men do it or not does not matter. These days, many people go to other towns for permanent hair removal. Before festivals, appointments are fully booked.
    • Everyday clothes are short and light. At festivals, the dress becomes lewd.
    • There are sows who are popular: sows who have offered many sacrifices, sows whose milk flows plentifully, sows who cook well, and sows who keep house well.
    • Tattoos and piercings are shunned.

    3. Traditional Dances

    Priestesses or elders teach them. Children learn them, and they become skilled by showing them to the elders, dancing together with them, or dancing among themselves. Except for the mixed dances, only women dance.

    Solo Dances

    • Dances that show off the body. Movements of shaking the buttocks, thrusting out the breasts, and rubbing the cunt.
    • They are danced before men to seduce them. Twerking is the foundation.

    Mixed Dances

    • A man and a woman dance as a pair. Women may dance them with each other as well.
    • Dances that imitate intercourse. Movements such as the pounding of the hips, bumping buttocks, and rubbing bodies together.
    • At festivals, the only dances the men dance are these.

    Group Dances

    • At festivals, everyone dances together. They form a circle or stand in lines.
    • Movements imitating childbirth, and movements of spreading the cunt open to show it, are mixed in.

    4. Traditional Songs

    Every songs are very lewd and Representative songs include these.

    The Little Cattle Song

    • A song about two young calves that ran away because the work was hard, and were caught by their owner. One was made into sausage, and the other was sold off.
    • It is the most widely sung song in the town.
    • (Tier 0) The story comes from the flight of Eve and her younger brother Aidan. The one made into sausage is Aidan, who died in the flight, and the one sold off is Eve, who survived and was married into the Cattle house. The owner in the song is the townspeople.

    The Worm Song

    • There was a sow who was very pretty, with a fine figure, who bore babies easily.
    • Jealous of the Mountain Mother, the sow ran away to reveal the secret to the outside, and was caught by Eve.
    • Even after being forgiven, she cursed and insulted the Mountain Mother, Eve, and the town, until her limbs fell away, her eyes went blind, and her ears went deaf, and she was reduced to a state worse than human cattle.
    • The song says that if you do bad things, the Worm will come to you thinking you are its friend, and make you the same as itself.
    • It is sung as a song to frighten children.

    The Seven Livestock

    • A song that lists men's names. So-and-so killed a man and became a dog; so-and-so was caught fleeing and became a donkey; so-and-so committed many light and middle crimes and became a horse, and they worked without rest until they died.
    • Then it lists women's names. So-and-so lay with beasts and became a cow; so-and-so cursed the Mountain Mother and became a sheep; so-and-so got rid of her baby and became a goat; so-and-so committed many light and middle crimes and became a pig, and they bore young until they died.
    • It is sung as a moral song that children learn, and also as a song for ranch work and butchering work.
    • (Tier 2) The names in the song are the seven members of the McBride family. They are the family that fled in 1803, was caught, and was made into human cattle.

    The Man with the Gold Ring

    • A song about a man who tried to steal a gold ring. He failed again and again, cutting at it with a knife, sawing at it with a saw, and pulling at it with his hands, and at last, after every trick, he succeeded in stealing it. But then a pig ate the gold ring.
    • It is sung as a moral song warning against greed.
    • It is a drinking song. The drunker the singers get, the louder they sing.
    • (Tier 3) This song satirizes Edward James Cattle.

    There are many other folk songs besides these.

    5. Craft Goods

    These days it is common to buy them, but the priestesses learn the craft for the sake of its transmission. The one who teaches is Eve or the elder priestesses.

    • Sex toys
    • Buttons, needles, belts, bags
    • Quilts, simple clothing
    • Millstones, mortars, tools
    • Collars, halters, whips, and restraints for livestock
    • The gold ring piercing that a priestess wears on her clitoris. This alone is an exception; the elder priestesses make it, for pure gold is easy to work.

    6. Old Tales

    The Tales of the Ten Words (Tier 5)

    • These are the tales told at the Long Night.
    • There is one tale for each Word. Most are moral tales, and a few are frightening ones.

    The Tale of the First Offering (Tier 5)

    • When Eve prayed, abundance came upon the town.
    • When Eve bore her first child and offered it up, the child went to the Mother.
    • Eve prayed again, and the next woman's baby was not offered up, and then the harvest failed.
    • When the people repented and prayed again, that baby was offered up, and the townspeople came to believe firmly in the Mountain Mother. It is a moral tale.

    The Tale of the Resurrection (Tier 5)

    • Eve died, lived happily in heaven, and returned for the sake of the townspeople.

    There are many others besides these.

    7. Traditional Games

    Both gilts and sows take part in every game. The openings used are the whole body: the cunt, the anus, the mouth, the hands, the thighs, and the like. The names are drawn from the farming, ranching, hunting, and household implements of the countryside. Beyond these, there are countless other traditional games.

    The Yoke Pull

    • Two players take a four-legged stance facing opposite directions. A double-ended dildo is inserted into each player's cunt, and at the signal they crawl in opposite directions. The first to lose hold of the dildo loses.
    • There is an anal version, the Hind Yoke.

    The Buck

    • Two players caress and lick each other's sensitive places, stimulating one another. The first to reach climax loses.

    The Spring

    • By event, the player who squirts the farthest wins.
    • The events are the squirt event; the seed event, vaginal, in which a woman receives a man's ejaculation inside her cunt and then expels the semen the farthest; and the seed event, anal, in which she receives a man's ejaculation inside her anus and then expels the semen the farthest.
    • The event is set beforehand by the organizers, and all players compete in the same event. The men assist with the ejaculation and serve as the audience and judges.

    The Pickle Snap

    • A cucumber of similar size is inserted into the cunt or the anus, and within the time limit it must be broken by muscle strength alone. The player who snaps more cucumbers within the time limit wins.

    The Mill

    • Several players take turns mounting a single erect man. In her turn, each player moves her hips up and down one to three times, pounding the man's cock with her cunt or anus. She who receives the man's semen inside her body wins.

    The Pestle

    • The reverse of the Mill. Several men take turns mounting a single player. The man who brings the woman to climax first wins.

    The Call

    • One man stands at the center, and several players seduce him by every means: twerking, demonstrations of masturbation, lewd whispers, feigned acts of intercourse, and the like. She who is chosen by the man for intercourse wins.

    The Milking

    • A contest of who can draw out a man's semen fastest, or most abundantly, with her hands and breasts. One man may be worked by several players, or one player may take several men in succession.

    The Bucket Pull

    • A plug inserted into the cunt is fitted with a cord and a weight. The winner is she who bears the heaviest weight or hangs on the longest.
    • There is an anal version, the Hind Bucket.

    The Saddle

    • The player rides a mechanical bull fitted with a dildo saddle and must hold on the longest.
    • There are two kinds of saddle, one for vaginal insertion and one for anal insertion.

    The Blind Colt

    • A blindfolded player feels the cocks of the men lined up in a row, using only her hands and mouth, and must identify who is who. In a variant rule, she must identify them by the feel of insertion alone, using her cunt or anus.

    The Furrow

    • A game of fitting a man's cock into the folds of the body and rubbing it to make him ejaculate. The thighs, the armpits, and the crook of the knee are used.
    • The gilt who makes the man ejaculate first wins.

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