Peleus son of Acheus
Proud noble Archaen hoplite
Peleus takes great pride in the traditional martial weapons of shield, sword, and spear.
Peleus is in the process of raising a cohort of followers
- Patrocles: Cunning Adviser and Seneschal, Cousin to Peleus
(“Cousin, you seem to be having a nasty case of conscience. Please, allow me to deal with this nasty problem”)
- Eudorus: Squire and Second in Comman
(“I am postively aquiver for this opportunity to leap into perilous danger my liege!”)
- Theokoles: General purpose lackey and animal handler
(grunt, mutter mutter, smoke pipeweed).
- Bella: Minstrel and Teller of Tales
Seeing Aerth Through The Eyes of an Arkean Prince
The Homeland of Peleus
Our ancestors were forced from the mainland to our island centuries ago. There they found rock, scrub, and goats. That is when they went into the shipping business and made trade.
Fertile land with resources being grains, cotton, grapes (wine), almonds, olives, figs, and pistachios. Sponge fisheries. Industries: shipping, there would be ships. Soils are fertile, but are of Trachyte. https://en.wikipedia.org/wiki/Trachyte
Trachyte – Wikipedia, the free encyclopedia
Trachyte is an igneous volcanic rock with an aphanitic to porphyritic texture. It is the volcanic equivalent of syenite. The mineral assemblage consists of essential alkali feldspar; relatively minor plagioclase and quartz or a feldspathoid such as nepheline may also be present. (See the QAPF diagra…
This means a lot of silicates. Some quartz, few opals. Some copper bearing ores. No iron.
And, of course, fishing industry. Import and export would be vital for continued growth or even just sustaining the island. Hence, the importance that I go out into the world.
Top notch navy. Excellent sailors. Decent soldiers.
Downside, no marble to build with.
Hard rock for masonry is lacking.
Oh yeah, goats and sheep are definitely in large supply. Bulls would be brought in, highly significant in the culture.
Seeing Aerth Through The Eyes of an Arkean Prince
Peleus is the first born child of Aeacus of Aegina and Endeis of Megara. He has one younger brother, Telamon, and several younger sisters.
Aeacus of Aegina
Aeacus was a self made man who took Aegina by force while serving his country as a commander in the army. Therefore, Aeacus’s real title among Arkeans is closer to “Warlord” as opposed to King which requires Aeacus to submit to the Empire’s taxation, provide his armies and fleet during times of war to the Empire, and in return Aeacus is allowed to rule his lands as he sees fits as long as it doesn’t conflict with the Emperor’s decrees.
The Conquest of Aegina
The previous rulers of Aegina had a plutocracy and only cared that the populous of the island continued to add gold to their personal fortunes. Despite their emphasis on gold as opposed to military preparedness the battles for the island of Aegina were bloody, destructive, and costly. The only way to access the island is by sea, and the island has an excellent maritime tradition that centers around a significant merchant marine, a large navy, and well trained marines. The rocky terrain only allows for entrance at several well defended ports and a few coastal areas that takes little effort and few men to patrol adequately. Coupled with regular coastal patrols and Aegina becomes difficult to assault from the sea. Once on land there are plenty of hills and slopes that will give any defending army a significant advantage against an invader. Fortunately, enough of the populous felt neglected by the ruling class that morale was quite low when Aeacus invaded, or liberated depending on whom you ask, Aegina. However, as the plutocracy retreated bit by bit from the island they seized all of the coffers from the treasury and had various properties and fields destroyed as they fled to the mainland where they were eventually set up with new accommodations by the Emperor. (Hey, the Emperor is a forgiving individual, money is money, and the Emperor needed it….okay, the Emperor wanted it.) In claiming the island Aeacus felt compelled to use his own personal wealth to finance the treasury and repair the damage that was done during the conquest. This and the fact that Aeacus was considered by the inhabitants of Aegina to be “one of us” gained the steadfast loyalty of the people in general.
Endeis of Megara
Endeis is the oldest daughter of the Warlord Sciron. Sciron served under Aeacus during the Succession Wars and were close friends which is why during the war Aeacus named Sciron military commander of Megara during the war. As a consequence, Sciron was declared Warlord of Megara where upon Sciron offered up his very young daughter, Endeis, who was a number of years Aeacus’s junior to be Aeacus’s wife. The marriage has been a happy one with moments of tension. Aeacus had relations prior to marrying Endeis that produced illegitimate children most notably Aeacus’s illegitimate son Phocus. Phocus was a superb athlete and physical specimen which is why Phocus was so favoured by his father Aeacus; however, Endeis demanded that Phocus could not inherit nor could be allowed to stay in Aegina since struggles in regards to succession occurred way too often. Aeacus reluctantly sent Phocus away realizing the political ramifications of not wanting to anger his new bride or his comrade in arms Sciron. As a result, Aeacus has been rather militant in Peleus’s upbringing since he was forced to choose one son over the other. In Aeacus’s mind, Peleus had to be all that Phocus was and more in order to make up for the loss of his beloved Phocus.
The City of Megara
Despite internal family strife and the occasional spilling of blood the arranged marriage has worked out well for Aeacus and Endeis. The close lifelong bond between Aeacus and Sciron has given Aeacus favoured trade status with the city of Megara and a staunch ally. Megara specializes in the exportation of wool and other animal products including livestock such as horses. Megara possesses two harbours, Pegae, to the west and Nisaea, to the east which allows the city a benefit of being a crossroads in trade as well as being strategically positioned on both land and sea. Due to the regular revenues generated through taxation on trade passing through Megara the city has a large and well equipped standing army.
The Island of Aegina
The island of Aegina is well situated in sight of the mainland with 20 kilometres of sea between the island and the seat of the central government. This gives the island lots of fore warning in case of an amphibious invasion. The island has several settlements which have been delegated out to Aeacus’s siblings and lieutenants from the war. These “Warlords” have the power to administrate, collect taxes, and adjudicate in legal matters except for capital crimes and treason which Aeacus personally tries in his court in Aegina. This has freed up Aeacus from spending too much time administrating each individual settlement and has allowed him to acquire better trade and resources that can’t be found on the island. The largest of the settlements, Aegina, is under Aeacus’s direct rule and is his designated seat of power for the island. The settlements that have direct port access to the sea are Aegina, Kipseli, Vathi, Vagia, Kavos, Marina, Portes and Perdika. The settlements further inland are Mesargos, Pachia Rachi, Kontos, Tzikides, Sfentouri, Vlachides, Anitseo, Lazarides, Kapotides, and Alones. The civilian population of the island is slightly above 3,000 inhabitants with about 1,700 residing in the city of Aegina itself.
Temple to Kaleal the Sentinel, Temple of Aphaia, Temple to Ars the Sage, Temple to Themes the Wise, Moni Kimiseos Theotokou, and Moni Eginas
Aegina in addition to being known as a merchant marine power is also known to be very religious. There are several temples and many small roadside shires littered across the island. This doesn’t mean that the people are pious, rather the people know how to and how often they should pause to give thanks and praise to the gods.
The largest and grandest of temples on the island is located in the city of Aegina itself and is dedicated to the god Kaleal the Sentinel. Kaleal the Sentinel is considered to be the protector and patron of Aegina and is the most prominent and prolific of all the gods and goddesses represented on the island.
The village of Mesargos has the unique honor of possessing and maintaining the Temple of Aphaia (now associated closely with Peoni), Mesargos originally sprung up from the small villas of the temple priests, priestesses, caretakers, and purveyors of relics in and around the Temple of Aphaia, but as time progressed various merchants, labourers skilled and unskilled, tradesmen, and their families began to settle in the area surrounding the temple.
At the highest point in the city of Kontos can be found the Temple to Ars the Sage. The temple is small compared to other places of worship, but it also oversees the institutions of higher learning in Aegina most notably The Library of the Eaters of Wisdom, The Academy Magicka, The Tinker’s Market, and The Garden Labyrinths where the philosopher-thinkers contemplate the universe while answering and asking questions put to them by students. It’s recognized on Aegina that logic and reasoning are necessary to learn in order to have a strong society, especially being able to think fast and cunningly during battle. Tricks and deception in the face of danger is highly praised among the Aegineans in story, song, and poems. However, professions that usually thought of as being strong of mind but weak of body aren’t popular. Soldiers and warriors receive the praise and glory of battle while old men do most of the heavy thinking or so the story goes… Yet, Aegina does have some natural philosophers of note such as Theaetetus who has been appointed head master over all the learning institutions at Kontos.
Close to Pachia Rachi and Tzikides is Moni Kimiseos Theotokou, a monastery where the monks are segregated into two separate smaller adjoining monasteries by sex with each having corresponding separate leadership of an Abbott and Abbess. The reasoning for the segregation is so that the monks wouldn’t be distracted and could focus fully on their devotion. The monastery is self-sufficient and produces goods which it trades in regularly.
Also nearby Pachia Rachi is the temple dedicated to Themes the Wise. There are rumours and some old parchments at the temple that allude that it was Themes the Wise was the original protector and patron of Aegina and not Kaleal the Sentinel. It seems to be a moot point now since Kaleal currently holds the greater prominence, but that hasn’t deterred the followers of Themes in the least. There aren’t hard feelings over the matter, but there is a friendly rivalry between the two sects. Regular religious ceremonies and festivals are observed here much to the dislike of Moni Kimiseos Theotoku due to the amount of noise that is made during such rituals.
600 meters off the southwest tip of the island of Aegina right across from the port city of Perdika is an island that is about 2 kilometres long and 1 kilometre wide. The island is uninhabited by people except for the monastery Moni Eginas. The monks of Moni Eginas have adopted a philosophy of isolation, secrecy, and vows of silence. However, in spite of that they do produce wool, cheese, wine, herbal medicines, lumber(pine), livestock, meats, and various goods which are ferried out from the island to Perdika on a regular basis. Aeacus does not trust the monks of Moni Eginas. When Aeacus invaded Aegina via the port city Perdika years ago his staging area for the invasion was the island where Moni Eginas resides. The island provides a good screen for troops attempting an amphibious assault on the main island. The secretive nature of the monks at Moni Eginas has only increased Aeacus’s suspicion. The monks do communicate occasionally with Aeacus’s court via correspondence, but direct communication with the court or the outside world is rare. As a result, Aeacus has the navy do a double sea patrol in around the vicinity of the island as well as barracking an additional company of soldiers at Perdika with the express duty of being ready to dispatch to Moni Eginas at a moment’s notice. The island itself is well wooded with pine and has plentiful wildlife such as wild goats, deer, birds, and the like.
The southern volcanic part of the island is rugged and mountainous. It’s highest rise is the conical Mount Oros, 531 metres in height, in the south, and the Panhellenian ridge stretches northward with narrow fertile valleys on either side. The mountain is an extinct volcano, but the northern and western sides consist of stony but fertile plains which are well cultivated and produce grain, some cotton, vines, almonds, olives, figs, and the most distinctive crop on Aegina, pistachios.
“Earth, Water, and Fire”
All of the professions are represented in Aegina to one degree or another, but the primary occupations are merchant marine, merchant, navy, sailor, marine, and soldier. This has caused a disproportionate number of military to civilian population and with good reason. The city of Megara and the island of Aegina are butted up against the border between the Eastern and Western portions of the old Empire, Arkea and Archea respectively as well as being positioned in an ambiguous blurred area that is considered by some to be the most northern reaches of the Southern portion of the Empire, Aegan. Any invading land army from the west that wishes to attack the seat s of power of Arkea would have to cross over mountainous lands in the north and west then move southeast. In order to move southeast a land based army would have to move through the city of Megara to get to the various capitals in the east. Likewise, any navy or amphibious assault would have to defeat Aegina’s navy before making any landing onto the mainland. Any naval or amphibious assault is further complicated by small group of specialty ships that have been outfitted with the Emperor’s Arkean Fire projectors. These projectors, whose construction, operation, and propellant are a closely guarded state secret, spew forth a fire that, “moves and flows like water, yet can’t be extinguished by water and burns so hot that only dragonfyre is the greater flame.” This makes the city of Megara and the island of Aegina lynchpins in the first line of defence for Arkea in the west. The state of affairs has made the Island of Aegina devote a large portion of its economy to its military and war preparedness. Consequently, even though it’s unspoken there is almost an understanding among the citizens that most of the other professions on the island are considered to be in existence or be in support in some capacity to the military. Aeacus’s rule has only furthered this perception considering that he runs the island much like an extended military base. Most of the inland hamlets and small villages are but army barracks and stables where soldiers’ families and civilian support professions have set up villas nearby with the biggest exception being Mesargos.
The Hierarchy and Society of Aegina
When the fighting for Aegina ended Aeacus proclaimed martial law on the island. He then established the city of Aegina to be his base of operations and gave direct rule of each of the port and inland villages to his lieutenants, note that some of his lieutenants were also his siblings. When stability returned Aeacus saw no reason to change the leadership of the island since it had ran so efficiently. Aeacus declared the Island of Aegina to be his domain with all of his lieutenants as “Warlords” over their individual villages while in submission to Aeacus’s rule. So far this has worked out well with the occasional disgruntlement, but Aeacus always made sure that when he took from one of his subjects that there was always something given in return. Consequently, that made all of the children of these newly minted “Warlords” technically a “Prince” or a “Princess”. These titles are used sparingly, mainly for court functions, negotiations, and diplomatic matters, since the true Princes of the Island are Aeacus’s children alone. However, that doesn’t seem to stop some of the young “princes” on the island from trying to use their dubious and exalted titles to try and impress young ladies at the local drinking establishments or during the occasional feast, bacchanalia, or religious celebration. The running joke among the maidens, both single and married, on the island during these events is, “how many Arkean princes promised to make you their queen tonight, if you would only lift your dress for them?” or among the more risqué ladies, “I laid with an Arkean Prince last night!”, response, “So did I!” or “Who didn’t?”
Children who are third, fourth, fifth, or even further down in birth order to some Warlords are “title rich”, but “purse poor”. Over the years some of these “prince and princesses” have incurred substantial debts to their household through mischievous use of their titles which has caused much grief for their fathers. This spawned local sayings such as, “penniless as an Arkean Prince”, “poorer than an Arkean Prince”, and still worse “not worth an Arkean Prince”. A cruel joke that has popped up towards some of the more destitute families who marry off their daughters is to have, “the dowry of an Arkean Prince”.
The Arkean attitude towards violence seems contradictory to most outsiders. Aegina has a culture that seems to revolve around war and the preparation for war. Training is a daily occurrence. Athletics and competitions are geared towards Olympiad feats. (running, javelin throw, wrestling, etc.) However, it is accepted on Aegina that public displays of violence degrades morals. Plays performed in the amphitheatre are forbidden from showing the death of a character on stage. When an actor is to “die” on stage, the lights are dimmed, the curtain is drawn, and when the curtain and lights rise again the actor is laying on the stage. The showing of the murder or death is left out and only the results are allowed to be shown. This is in direct opposition to Aegina’s Archean cousins in the West who seem to sadistically delight in the “Bloodsport” of the arena where the spectacle of public bloodshed is frequent.
In Aeginean society love and sex are viewed as two separate acts, but not necessarily mutually exclusive or inclusive. Aeginean culture views that true love only exists between two men in a brotherly fashion. Both men may openly love each other and this is praised as the highest possible form of love. This close relationship between two “brotherly men” can lead to sex, but neither man would be considered homosexual in Aeginean society unless they proclaimed themselves to be so. Therefore, two men or two women could have a sexual relationship, but everyone involved and outsiders as well could still consider them to be heterosexual. Aeginean society does believe love can exist between a man and a woman; however, it is not considered to be as great or as true as “brotherly love”. This doesn’t mean that husbands or wives are free to treat each other with indifference, neglect, or as a necessity. There are many stories, songs, and poems among the Aegineans that speak of strong passionate love between a man and a women, married and unmarried. The family is considered sacred and should be encouraged to be and to flourish, but such passions and love are not on the same order as “brotherly love” which is also exalted in stories, songs, and poems among the Aegineans.
Prostitution is legal for both men and women. If someone wishes to sell themselves for sex, then that’s considered to be an honourable profession and not to be looked down upon. A “red light district” can be found in all of the port cities and some of the inland villages, but because of the legality of the profession the establishments are not typically seedy or unkempt. There are some houses of pleasure that serve only a higher cliental. In these cases being well moneyed is just as good as being well born. A simpler solution towards the society need for sex can be found in Kipseli at the temple of the older Aegan goddess of love and beauty which is now associated with the goddess Halea, the goddess of beauty, life, pleasure, and passion. The temple of Halea at Kipseli has combined portions of Halea worship with its formal ceremonies and ritual with elements of the older religion where for a donation worshipers may use a room so that they may worship in private with one of the temple acolytes. It’s no surprise that The Temple of Halea at Kipseli is located in the middle of the “red light district” which sprung up around the temple when the temple was founded. As a result the high priestess of Halea has decreed that all who partake of the pleasures of the surrounding area are blessed by the goddess of Halea for their expression of worship.
Orgies are not common, but not unheard of in Aeginean society. The general view is that they have a proper place and time in respectable society and are not to be indulged in as to be debauchery. The Rites of Spring religious observance, a celebration left over from the time of the old gods, is considered to be the most acceptable time for such activity and various buildings and open air groves in and outside of the cities are set aside for such worship. It’s not uncommon for some of the wealthier yet more risqué households of Aegina to hold parties where spectacles of flesh and passion are put on display.
Slavery and Slaves
Are considered to be a fact of life in the Empire as well as in Aegina. The slave trade is well regulated and orderly with a tally kept of the number of slaves on the island by Aeacus’s decree. Aeacus is well aware of the need for slaves, but is also mindful that employment for freemen is also necessary. So, the number of slaves imported and born is recorded and carefully monitored for labour reason and in fore warning of possible slave revolts. There is an active slave trade on Aegina and slaves may be purchased for the right price with no questions asked. However, being a slave is not necessarily a station that someone has to endure for life. A citizen or outsider can be sold into slavery due to wars or because of debts; however, a slave may purchase their freedom if they can acquire the money or pay off their debt. A citizen can voluntarily place themselves into slavery in order to obtain money for their family or pay on a debt. Wages are determined by contract and service is defined for the slave by same contract. Some poorer families or single people have placed themselves or family members into slavery in order to secure employment without having to worry about obtaining room and board for the person being sold into slavery which is usually a part of the contract. Because of these practices a child can be born into a state of slavery; however, a child born into slavery isn’t necessarily condemned to a life of servitude. By law, children born, sold, or placed into a state of slavery are allowed to join the military at the age of 15 if they are of able body and sound enough mind. Once a slave-born serves a term, four years, in the military they are granted freedom for service to the state or if the slave-born saves enough of their pay, then they can buy their freedom before their four year service is completed, but they are required to finish their term of service.
The life of a slave isn’t necessarily a hardship. Some slaves of wealthy and/or powerful families are well fed and cared for to the point of almost comfortable living which can be more than what the common man on the street enjoys. Some slaves who have higher skills and have shown to have a keen mind have been allowed to oversee their master’s households, conduct business on their master’s behalf, and in some case serve as educators for their master’s children.
Some of the wealthier households have purchased slaves whose express purpose is to pleasure their master. Aeginean society holds that the body and life of a slave is the sole property of the master which is why a freeman will only voluntarily place themselves into servitude when there is no other options available to them. So, it’s considered to be acceptable to have a slave or two for the express purpose of physical satisfaction provided that a person can afford the expense and that the treatment isn’t overly cruel which is subject to wide interpretation in such cases.
The major exception to these rules are elves. Elves are generally regarded by Arkeans to not be sentient beings in any real sense of the word. Therefore, elves may be purchased and sold without any care for the elf’s wellbeing. Note, in any case, human, elf, or any other race, it is frowned upon in Aeginean society to be cruel, regularly mistreat, or unusually punish a slave. It’s not so much as a regard towards the slave, but rather it’s considered to be a display of the character of the slave owner. The number of elvish slaves is closely monitored due to stories of “elven deviousness”, and the state is always suspicious elven ways, especially when it comes to magic.
Despite being taught since childhood these commonly held views of the race of elves Peleus believes that the elven race does possess a spirit that elves do have feelings and are sentient. Elves might not feel in the same way as humans do and they might not have a soul like a human, but never the less an elf does have a spirit and should be treated accordingly. Aeacus has warned his son Peleus not to be so sentimental towards elves, and at the very least that Peleus shouldn’t let others know about his personal views on the matter. Aeacus is fearful that his son’s views will be seen as heretical among the other Warlords and might jeopardize their current and future support for Peleus’s beliefs are considered to be extremely liberal.
Peleus: heir to the Island of Aegina and the City of Megara
Peleus is the firstborn son of Aeacus of Aegina and Endeis of Megara. This makes Peleus the “Prime Prince” of Aegina and heir to the throne. This is further complicated by the fact that his mother, Endeis, is the only child of the Warlord Sciron of Megara. Sciron does have some brothers who are still alive and are in succession for Sciron’s rule when he dies, but Peleus also has a claim to the throne of Megara being Sciron’s oldest grandson. This has caused tensions in some of noble households of Megara, but no one dares to publically proclaim their dissatisfaction with the lack of declared succession for Warlord of Megara. Sciron has purposely left the matter unsettled in order to maintain leverage against his relatives since he needs their cooperation to keep order in Megara. Sciron also knows that the untimely death of any of the nobility may shift any claims on Megara or Aegina. Therefore, declaring direct succession could be a death warrant for the one to inherit and/or for those who are not to inherit. What’s worse is that Aeacus and Sciron have a standing written agreement that if either of them were to die while the other was still living that the other would be declared undisputed ruler of both Aegina and Megara. It’s because of Aeacus’s and Sciron’s lifelong friendship that the agreement was made and has been maintained to this day for both men consider the other to be their sworn blood brother and long time comrade in arms.
In regards to his son, Aeacus has been kind and generous, but also very regimented. Aeacus means for Peleus to rule when he dies; however, he doesn’t want his son to feel entitled or be lazy like the Arkean lords to the east since Aeacus views himself to be a self made man by the fires of war. Aeacus also feels that Peleus has to be subjected to the same fires and trials threefold in order to make up for the banishment of his firstborn son Phocus who was supposed to be sole inheritor before he married Endeis and fathered Peleus. Peleus was trained and educated as soon as he was old enough as well as admitted to the army as a lowly shieldman when he came of age (15). Eventually, Peleus earned the rank of officer, 3rd spearman, the lowest officer rank available, and was given his breastplate as a sign of his military rank. It was then that Aeacus sent his son out into the world to further the family fortune, obtain resources for Aegina, and perhaps gain his own dominion like Aeacus did. Aeacus is of the deep belief that the Warlords will only accept, respect, and follow an heir that has shown strength through combat and war. Therefore, Aeacus has sent out Peleus along with three retainers, because not even Aeacus was able to win Aegina without the help of his comrades. So, he sent Patricles, Eudores, and Theokoles along with Peleus.
Patricles is Aeacus’s nephew through his youngest sister. However, since rule of the cities was only handed out to Aeacus’s brothers and lieutenants that the title of “prince” can’t be bestowed upon Patricles. This has been a sore spot for Patricles since he and Peleus were children. Peleus was noble, strong, athletic, handsome, charismatic, popular, respected, and was heir to all around him while Patricles was cunning, intelligent, scheming, eloquent, average looking, greedy, weasely, picked on, and generally thought of as a little $#!*. However, Patricles has a keen mind for accounting and matters of trade, negotiation, politics, and diplomacy. Patricles has got himself out of a sticky situation by thinking fast on his feet, but his friends have learned to take it all with a gain of salt when he says, “I have a plan so cunning that you could put a tail on it and call it a weasel.”….or anything like that. Patricles has devoted himself to his cousin Peleus, because Peleus is his best chance to gain personal fortune as well as promoting the family which may end up improving Patricles’s lot in life.
Eudores is 3rd shieldman, lowest rank possible, in the cohorts and Peleus’s personal squire. What Eudores lacks in common sense he makes up for in enthusiasm…sort of. It has been said of Eudores that at times he can be, “as thick as a whale omelette.” Aeacus personally chose Eudores to be Peleus’s squire as opposed to Peleus selecting his own. Aeacus’s reasoning was that if Peleus could make something out of Eudores then Peleus could lead anyone into greatness. This personal test of Peleus’s leadership qualities has been the source of much stress to Peleus, but he has learned to forgive Eudores for his shortcomings and embrace the occasional triumph Eudores achieves.
Theokoles is Peleus’s dogsbody and does all means of manual labor. Theokoles is a simple man who can do all manner of general work such as cooking, cleaning, setting up a camp, wagon driving, manure shovelling, woodcutting, fire building, leather tanning, etc., etc. If it’s a dirty job, then it’s suited to Theokoles. As long as he gets fed, kept in drink, and has a full pipe of weed, Theokoles is willing to take on whatever demeaning task in put before him.
Peleus wants his name to be constantly spoken of as the greatest warrior who ever lived from now until end of the world. His greatest talent is the ability to end lives for he is a killing machine. Peleus sees his travels as an opportunity to achieve greater glory, but he is torn as to how to accomplish that end. Does he expand the holdings and power of Aegina thus adding to his father’s life achievements? Does he found his own fiefdom by his own hand? Does he form his own military company to hire out for wars and obtain his glory through war after war? Or does he some or all of those options?
The future is unwritten and failure is not an option.