just curious about the opinions of those who know them best, mine is the witch because she’s so nonchalant

I'm a huge fan of the lore of PoE, and just beat Arbiter of Divinity, having avoided doing any of the league storylines, and im trying to figure out which class (and potentially ascendancy) gets the most plot out of each storyline. So far i have this:

- Monk (particularly Acolyte of Chayula Monk) seems tailor made for Breach. Easy set there.

- Witch has Lich ascendancy, which like Chayula Monk is an auto-pick for Abyss. Another easy one.

- Next up, Druid (though not sure which ascendancy) is definitely the best pick for Ritual. Iirc from 0.4 Aoife is his lost wife and King of the Mists is the one who made him the Last of the Druids. Man needs some good revenge.

- The next one is... iffy at best to be honest, but I would put Huntress to Delirium. Elder Madox is big on the Spirits, and based on Huntress' dialogue, it seems fitting. Spiritwalker ascendancy maybe? Honestly I'm unsure on this one.

- For the Trials, two of them are obvious. Sorceress (especially Chronomancer) is most fitting Trial of the Sekhemas, as she is one of the Vastiri. Same goes for Warrior and the unreleased Trial of the Ancestors, with him being a Karui. Trial of Chaos on the other hand has probably the least plot in the game. Nobody in the roster quite fits here.

- The final two, Expedition and Temple, don't feel like any particular character fits them. Maybe Mercenary for Temple, as he gets along great with Alva, since both love making profit. But that is stretching to find SOME sort of fill-in.

Would love to hear people's thoughts and suggestions for what class to play where, since you can only do each story once among all your characters in the endgame, and i want to get as much story out of each one as I can.

Playing Tota and Hinekora says

>Waking is such exquisite pain... memory and prophecy are one and the same. I have so much to tell you, but I cannot remember when we are. You're not even you yet. You come to these Halls of the Dead decades early, wearing a different face, but I'm asleep. You're here now, as I awaken... and you're here decades from now, someone else all over again... all these things are true. Time is a hall of mirrors. I... see...

She talks about poe1 exile, poe2 exile and... who?

"You come to these Halls of the Dead decades early, wearing a different face, but I'm asleep"

Are we supposed to have time travel league and visit Halls years before poe1? Or our exile is also someone known in lore?

I categorically greet you, gentlemen Exiles.

A few days ago I finally went through the new Kalguuran storyline, and it gave me a small theory about the first Kalguuran expedition to Wraeclast. I decided to share it with you. Maybe someone has had similar thoughts, or maybe this post will push someone into thinking about it further.

I may be wrong, of course. I am just a regular guy, not some recognized lore-historian working in a library with Siosa.

So, first of all: Expedition is one of the most interesting stories in all of PoE lore, in my opinion. By touching a piece of history immediately after the fall of the Vaal Empire due to the Cataclysm, the story of Vorana, Medved, Uhtred, and Olroth reveals some mysteries, but at the same time creates even more questions.

A quick recap of the previous episodes, for those who do not read the dialogue in this wonderful game:

!Right after the Cataclysm, caused by Queen Atziri’s desire to lie with the mighty Beast, the people of Middengard, a distant continent, witnessed strange natural anomalies. The land shook. Startrails fell from the sky. Forests burned.

Because of this omen, King Cadigan III decided to send an expedition toward that horizon, to a continent where, before that, no Kalguuran foot had ever stepped.

It is worth noting right away that the Kalguur are very different from the people of Wraeclast in terms of mentality. They are firm, disciplined, hardened people. They prefer strict principles, duty, craft, science, and bonds between people over magical or divine providence.

The Kalguur do not believe in gods. More precisely, they do not really understand the concept of divinity at all. In their social field, there are no gods, no Ascended, no worship in the Wraeclastian sense. Their priests “worshipped knowledge, not gods,” which is very important for understanding Uhtred and the Order of the Chalice.

The only thing that can be called even remotely magical is runes, and the Kalguur consider runes to be the result of science, craft, and engineering. Not miracles.

The Kalguur use the power of starlight, which they gather and shape through a special metal: Verisium. Their runes are not just pretty symbols. They have practical military and technological use. Kalguuran rune-smiths learned to make arrows find their mark, blades bite deeper, armour hold power, and relics perform feats that would look like magic to anyone from Wraeclast.

So, the Kalguur arrive not as primitive raiders or superstitious invaders. They arrive as an extremely disciplined, rational, rune-scientific culture, carrying their greatest relic: the Triskelion Flame.

Already on the way to Wraeclast, which, as I understand it, lies at least two seasons away across the sea, the expedition discovers that the waters touched by the Cataclysm cannot be drunk, and the fish cannot be eaten. The sky is hidden by black clouds, crimson lightning flashes over the sea, and even after the Flame purifies the water and meat, the sustenance remains hollow.

In other words, the Triskelion Flame does something. It really does cleanse and protect. But even at this stage, the cleansing is not perfect.

This is important.

The Kalguur believe this legendary artifact incinerates evil, purifies tainted fields, and wards off ill intent. And that is probably true from their perspective. But as we understand later, the Flame does not destroy corruption completely. It holds it back. It creates a boundary. It gives people an island of relative safety inside a land that is still fundamentally cursed.

After barely reaching Wraeclast, the Kalguur immediately realize that they are not welcome here. The first foot set upon the shore is crushed by unseen jaws beneath the sand. Then come creatures from the water, shambling horrors between the trees, the risen dead, mutated flora and fauna, and even the air itself feels hostile.

However, the dying priests and nobles of the Vaal Empire had hidden themselves away in their homes and temples with mountains of treasure. Even in death, they guarded gold and relics, clinging to what had meant more to them than their own lives.

So sailing back is not an option. Though, to be fair, it is not even certain they would have survived the journey back at all.

So it is time to settle, fortify, and colonize.

On the seventh night, the grim clouds finally part, the blessed stars appear, and Olroth stakes the Triskelion Flame in the center of their fortifications. The barrier rites are completed, and the expedition gains its first corner of relative safety.

Little by little, while carrying treasures out of the ruined cities of dead civilizations, the expedition notices that some of the animated corpses have strange glittering gems embedded in their bodies. Ta-daa, here comes the plot twist: these are the same stones that we, as players, use to gain POWEEER.

Uhtred concludes that these stones must not be used under any circumstances. And since he is the main eyes and ears of the King of Middengard in Wraeclast, the stones are soon forbidden entirely. No one is to mine them or ship them away. Not a single stone must reach the lands of Kalguur.

Also, while travelling through Wraeclast, the scouts encounter “island-men,” most likely the Karui, and “mountain-men,” the Ezomytes, among whom there are a few survivors of the Vaal Empire. The Kalguuran chronicler decides to ask what the hell these runes are, but because they cannot understand each other’s language, he draws the shape of a virtue gem in the dirt. The locals immediately have a collective ass-stroke and drive the foreigners away.

After that, everyone becomes even more certain: better not touch the shiny little rocks.

More and more people sail to the shores of Wraeclast, hoping for a new beginning: merchants, craftsmen, women, and children. The population grows, and eventually not everyone can fit inside the safe territory protected by the barrier. Many move closer to the borders of the barrier, where the corruption has already begun to take root.

And here comes the second major turning point.

The Triskelion Flame did not cure the land. It only held the curse at bay.

Every man or woman who dies near the fringes becomes another shambling creature in the night. Worse still, the deaths of Kalguurans strengthen the curse. This means the expedition is not simply losing population in a war of attrition. Every loss feeds the enemy.

Somewhere around this point, the leaders of the expedition understand that it does not matter whether you use the gems or not. Everyone who dies on the cursed land becomes a monster. This fact is kept silent, so as not to cause panic.

But despite the ban, more and more people move toward the edges of the safe zone, and even beyond it. More and more Kalguurans begin to use the power of the virtue gems, spreading this infection through the minds of their comrades.

There is also one detail that feels extremely important for the later theory. Medved’s nature-mystics observe a strange breath or vapour leaving a dying person near a forbidden gem, and the vapour is drawn to the gem. Medved concludes that all people must possess some kind of essence, not yet understood.

Uhtred calls this blasphemy.

At some point, the leaders understand that no matter how much they defend themselves, it is all useless. The monsters are endless. The monsters adapt. The monsters create tactics, as if someone is controlling them, as if they have a leader.

The land itself seems to learn from Kalguuran victories, twisting creatures in new ways to bypass their defences. The horrors strike where the starlight barrier is weakest, or where patrols do not cross.

The battles go back and forth, but slowly and surely the monsters push back the borders of the settlements, dragging more and more lives into the dark forest.

And then a new player appears: the Empty-Eyed Fiend.

A creature that cannot be wounded. A creature that kills not to survive, and not out of rage, but to... have fun. To enjoy the suffering and fear of its victims. It smiles with a smile of a thousand fangs, and its empty eye sockets shine.

Olroth describes it as something fundamentally wrong:

> “It is not a living thing.”

> “It... smiled at me...”

Half of the Knights of the Sun die hunting it. Olroth lands a direct blow on its neck, but the wound does not bleed. Fire does nothing. Mortal weapons draw no blood. The thing eats with its countless arm-teeth not because it needs food, but because it enjoys the screams of its victims.

This is not normal Wraeclastian wildlife. This is not just a big corrupted beast. It behaves like something outside the normal rules.

The leader of the druids, Medved, understands that to defeat the monsters, they cannot simply repel attacks. They must attack first and wipe out entire species, literally “amputating” pieces of nature. That is how an entire species of Vorniculia is destroyed.

Vorana, an incredibly strong warrior-mercenary who leads the Black Scythe and is Medved’s partner, supports him and goes out on cleansing missions. Her mercenaries develop practical defence and culling strategies: crossbows, walls, distance, and controlled slaughter of horrors one by one.

Medved also begins to suspect that the monsters have a leader, one advanced enough to plan and command hordes. Have you ever seen a monster in Wraeclast like that? I mean, not a human, not a cultist, not a bandit, but an actual monster with commander-level intelligence. Honestly, I cannot really remember one.

Olroth then gathers his best people and goes after the Fiend, only to discover that everything he does is useless. No blade, no arrow, no fire, no rune can wound the creature.

So, as a last desperate measure, Olroth inserts a virtue gem into his useless sword. With one strike, a strike that he actually misses, he separates the monster’s head from its body. The gem blazes with the light of his fury and turns a missed slice into a lethal cutting beam of starlight.

He returns to the camp as the hero who killed the Fiend. Its head now decorates the central square of the settlement, placed on a pike as a symbol of victory.

Or does it?

More on that in the theory section. For now, we are just quickly running through the lore.

At this point, Olroth decides that they had been fools for refusing to use the virtue gems. He orders his people to search for more of them and use them. He and his soldiers are the first to become addicted to this forbidden power.

This is the moment the expedition spiritually loses, even though it looks like a victory.

Vorana does not remain uninvolved either.

Even Medved, after losing the ability to see the “future-past” — that was apparently the thing with his druid circle, where they could look into special scrying pools and understand the future through the past — receives a gift from Vorana: two axes with gems embedded inside them.

So Medved takes up these two axes and begins learning the art of war.

But after the death of the Empty-Eyed Fiend, the monsters do not become weaker. The threat does not disappear. For a time, the gem-empowered Kalguur hold the night-horrors at bay, and a stalemate lasts for several seasons. Heroes rise. The people hope.

Then dread sweeps through the ranks.

A leader arises among the twisted horrors, capable of intelligent deeds and direction. The creatures begin striking weak points in the starlight barrier and avoiding patrols. Medved, possessed by some horrible suspicion he refuses to share, sends a messenger into the dark. The messenger is allowed to return alive with a parchment.

The words on it confirm Medved’s fears.

He goes into the night to challenge the new leader of the enemy.

He does not return.

And around this same period, Uhtred’s priests begin watching Olroth. They discover that after spending each day fighting until total exhaustion, Olroth returns to seclusion. Then, after some time, he leaves through another door and walks into the night without being observed.

And here is the key detail:

> “his eyes were closed”

He is moving as if asleep.

Let us speed things up. Here is the factual part:

Uhtred decides that Olroth is a double agent, and that at night he controls the monsters. Choosing the right moment, all of Uhtred’s students and followers stab Olroth in the back twenty-eight times (He had it coming), just to make sure.

The half-dead Olroth is placed into a special glass coffin, so that his soul cannot escape to the heavens. The people rage against the priesthood, but Uhtred claims he knows nothing about the attack.

Vorana confronts Uhtred in the square, directly under the head of the Empty-Eyed Fiend.

That detail is so good that I have to repeat it: their conversation happens under the head of the Empty-Eyed Fiend.

Uhtred says Olroth is the new leader of the twisted horrors.

Vorana wants to kill Uhtred immediately, but he tells her to wait one week. If the enemy becomes disorganized while Olroth lies in glass, then Uhtred was right. Vorana promises that if he is wrong, she will feed him to the head of the Fiend.

A week passes. Nothing changes.

Instead, a new leader among the horrors appears. It wields two axes and challenges the greatest Kalguuran heroes to personal combat, one each night. It kills forty-two warriors. When Vorana finally faces this abomination, she understands that it is Medved, her beloved, but cannot accept it. She orders a retreat. Two villages are destroyed.

Uhtred and his people retreat to a special underground “place of power” that had been found earlier. In this place there is a mirror that reflects the cosmos itself. By using it, Uhtred is able to reach the north, meet the Azmeri, and teach them the basics of runecraft. Honestly, I am not sure at which exact chronological point this happens.

But when Uhtred passes through the portal, he gets a little damaged in the head, because he sees something he was not supposed to see.

The site was ancient. Older than the oldest men. It was hidden underground. The temple was built around the mirror. And the purpose may have been to hide from the night sky.

A mirror reflecting the cosmos. A temple under the earth. A reason to hide from the night sky.

Vorana, now left alone, basically has had enough of life. She decides to evacuate everyone to the central settlement and shrink the protected area of the Triskelion Flame, strengthening the barrier. The plan is reasonable: protect a few villages completely instead of trying to protect an entire region weakly.

But the moment she tries to do this, the barrier disappears completely. The Flame is no longer in its shrine, and all the ships in the harbour have been burned and sunk, except for one, which sails away in an unknown direction.

Vorana believes Uhtred did it, and declares him a traitor:

> “Uhtred the Traitor has taken the Flame!”

Without the starlight barrier, there is no protection. The core villages become a fortress tomb, crowded, starving, defended by wall and iron, but inescapable.

And then one more thing happens.

The glass coffin where Olroth was lying has been shattered, and Olroth is nowhere to be found.

After that, Vorana stuffs herself full of virtue gems, becomes a hardcore murder-cyborg, and goes to fight the monsters, swearing to kill them all.

Her final vow is simple:

> “I will not rest until every single abomination lies dead!”

So, what do we have in the end?

Three out of four fathers of the expedition went mad or were transformed because of the gems. One went mad because of some mirror. The Triskelion Flame disappeared. The ships were destroyed. The barrier collapsed. Olroth vanished from his glass coffin. Medved became a monster. Vorana became a gem-filled killing machine. Uhtred saw something beyond the mirror and broke.

And it would seem: well, they went mad, so what? Why complain? Wraeclast is not exactly a simple place, you know how it is.

But is Wraeclast and corruption alone really to blame?

This is where my theory begins.

I believe that the Empty-Eyed Fiend is our dearly beloved and very familiar Elder.

As far as I know, we do not know exactly when or how the Elder came to Wraeclast, before the Order divided his essence and soul with Starforge. But we do know several very important things.

The Elder cannot truly be killed.

It is connected to dreams and nightmares.

It feeds on fear, imagination, memory, and terror.

Its body can be trapped, but its agency can remain active.

It has a realm or pocket dimension connected to the dreamlands.

And it is not simply a monster. It is connected to the Decay, to Oblivion from outside time and space.

The Elder is described as something born from an oblivion before time itself began, a malignant madness given physical form. It fashioned secret worlds as hunting grounds. It is connected to dreamlands, shadow, nightmares, hunger, and a kind of cosmic Decay.

Now look again at the Empty-Eyed Fiend.

It cannot be wounded.

It does not bleed.

It is “not a living thing.”

It kills for enjoyment.

It smiles.

It has empty eye sockets.

It is defeated only through a forbidden gem-powered strike that should not have worked in a normal physical sense.

And after its head is placed in the center of the settlement, the entire expedition begins to collapse from the inside.

What about dreams?

Olroth walked out of the camp at night with closed eyes, as if asleep. I think he was under the Elder’s influence.

I think the Elder intentionally arranged everything so that Olroth would use a virtue gem and “win.” The Fiend did not died. Its head remained in the square, grinning on a pike, becoming a symbol of victory. But what if it was not just a trophy? What if it became a conduit?

A piece of something that cannot be killed, placed in the very heart of the Kalguuran settlement.

A symbol everyone sees, walks under, speaks under, and builds their sense of victory around.

After that, Olroth’s unbreakable Kalguuran spirit cracks. He becomes obsessed with forbidden gems. He retreats into seclusion. He fights by day and walks into the forest by night as if asleep.

The Elder, using the head in the center of the camp as some kind of anchor or conduit, may have influenced Olroth’s mind, the dreams of the settlement, and the wider monster war. This launched the chain of events that led to the destruction of the first expedition.

And how did the Elder get to Wraeclast, in my opinion?

I think it happened through the mirror in the ancient place of power.

My guess is that the mirror was used by the Precursors as a bridge between places, but that bridge passed through something: some subspace, some void, some other world, or a realm outside ordinary reality. Maybe through the same kind of dreamlands or secret worlds associated with the Elder.

The Precursors knew how to use this artifact, so it was safe for them. Uhtred did not know. Also, the mirror may have been damaged by the power of the Cataclysm and become a doorway for the Elder into this world.

This also connects well to the new Path of Exile 2 endgame lore around Precursor devices. Doryani says the Precursors mastered many forms of energy, not only Corruption. Their towers and devices could alter terrain and biomes, and some of their technology still functions despite damage caused by the Cataclysm. He also says that reality after the Cataclysm is no longer what it used to be, and that some things may simply not be understandable.

So, an ancient Precursor mirror beneath the earth, built into a temple, reflecting the cosmos, damaged or destabilized by the Cataclysm, could absolutely become something worse than a simple portal.

That would also explain Uhtred’s madness.

He did not go mad from virtue gems. By all accounts, he never used them. Dannig even asks the exact question: Uhtred was the one who first declared the gems unclean, so how did he go mad?

My answer: the mirror.

Uhtred saw the place the Elder came from. He saw the underside of the stars. He saw infinite cosmic entropy. He understood that the sky, which the scholars and craftsmen of Kalguur admired so much, was not a blessing, but something terrible.

This is why the line about the temple being built under the earth “to hide from the night sky” matters so much.

For the Kalguur, the stars are science, order, runes, and safety.

For Uhtred, after the mirror, the night sky becomes horror.

So terrible that a man who had never believed in gods or anything divine simply went insane.

And only much later, after all of this, the Order managed to stop the Elder’s rampage in the material world by trapping it through the device and Starforge. Not killing it, but divorcing agency from form, locking its body away while its influence still remained dangerous.

Abomination
The only thing left is to understand what the meteorite abomination is that crawls out at the end of the Expedition questline in Path of Exile 2.

I think it is a piece of Entropy that was inside the Verisium meteorite. Under the influence of corruption, it sprouted rapidly and became something unnatural.

So when a Verisium meteorite falls, I do not think it is “just a meteor.” I think it may carry something from beyond, or something that reacted with corruption in a way nobody fully understood.

I really hope we get more information about this creature in the future, because right now it is completely unclear why Uhtred dropped the meteorite, whether he knew what was inside it, and whether this “something” was supposed to become exactly what it became.

So, that is my theory.

Yeah, the introduction clearly ended up longer than the theory itself. Maybe I am wrong somewhere, maybe I missed a ton of details, but this is the way the whole story formed in my head.

I'm working on a grounded translation for the Vaal text available in game, figured it might be welcome here based on a suggestion I got from a buddy. Feel free to let me know if you find any inconsistency, discrepancy, and specially if you have any Vaal text that im missing. Sorry about the mess with the latter sections, I had to split it into multiple comments since it didn't fit in the post.

The Vaal Tongue: A Reconstruction

A reverse-engineering of multiple constructed-language ("Vaal") texts from Path of Exile / Path of Exile 2, read as a Mesoamerican creole built on attested Maya and Nahuatl roots.

1. Overview

This document consolidates the full reconstruction of multiple written Vaal texts: the Atziri Chant (sung in Utzaal on the eve of the Cataclysm; §3), the Cuachic Vault Litany (the call-and-response of Blood Priestess Zelina and Blood Priest Zolin in PoE2 0.5.0; §4), the Commander's Temple barks (Elite Commander, in Atziri's Temple at Lira Vaal; §5), The Drill Sergeant & the Vaal Regiment (Drill Sergeant, in Atziri's Temple at Lira Vaal; §6), and Stray captures (Kamasan Smith, in Atziri's Temple at Lira Vaal; §7). Each is given as a Vaal original with an English translation, followed by a single combined lexicon of every token (§8), an appendix of recorded alternates and open questions (§9), the supporting lore (§10), the working method (§11), and status (§12), as well as citations (§13).

The first three are offerings flowing upward to Atziri, the worshippers give themselves (blood, flesh, spirit, heart, their dead, their "new children") and the queen receives and consumes. Directionality is uniform across all of them.

2. Linguistic framework

2.1 The standard

Every reading rests on an attested dictionary root with workable phonology. No hallucinated grammar; no "squinting until it fits." Where a root cannot be verified, the token is flagged and its candidates are preserved as alternates rather than promoted to a committed reading.

2.2 The source palette: a three-language creole

The conlang is not built from one language but three, plus Romance (Spanish) loans:

Layer	Role	Evidence
Yucatec Maya	Core, most content roots, the article le, presentatives, blood/spirit/flesh vocabulary	ik', ba', le, kuxtal, kíimil, iitz, il
Classical Nahuatl	Layer, divinity, place-names, negation, several adjectives	teōtl, -tlān, aocmo, cualli, nochi, yancuic, yocoya
Highland Maya (K'iche')	Thin seam, surfaces only where the other two cannot account for a sound	jare (the /r/)
Romance (Spanish)	Loans, abstract/martial concepts	ascensión + -ada; jefe → xefe; otra → u'tra; échelo; daca; fulgor → fukuur (soft)

The "alien" letters were the clues. Three sounds do not belong to the Yucatec-plus-Nahuatl core, and each turned out to mark a different source:

• /g/ in Gyan'uks → Nahuatl yancuic "new." Nahuatl has no native /g/; the spelling is a stylization.[15]
• /r/ in jare → Highland Maya. Yucatec shifted proto-Mayan *r to /j/ and Nahuatl never had /r/, but K'iche' keeps it, its core definite articles are we / le / ri ("this / that / the"). An /r/ in this text points squarely at K'iche'an.[17]
• /f/ in fukuur → Spanish. No Mayan or Nahuatl word carries /f/ (in Yucatec, d f g j r v occur only in loans), so the /f/ marks a Romance loan, most likely fulgor "blaze, lightning-flash" (see Text 3, §5, and §9.4).[9,15]
• /d/ in daka → Spanish, by the same logic, and checked against all three source languages, not just two. A voiced stop /d/ is loan-only in Yucatec Maya, Classical Nahuatl, and K'iche'; none has it natively. K'iche' is the test that matters, since it was K'iche' that supplied the /r/ in jare, but even there the only non-plain stop is the implosive /ɓ/ (written b', a b-sound, not d), and the one genuinely odd consonant, a dialectal [ð], is an intervocalic allophone of /l/, not a word-initial /d/ stop. So a /d/-initial root cannot be native to the palette; in a line already carrying Spanish loans (xefe, u'tra), it points to daca "give it here" (see §9.4).[9,15,17,18]

2.3 A diagnostic key for unfamiliar sounds

The lesson of /r/ is that an "alien" sound is not automatically a loan: /r/ looked foreign but was K'iche', inside the palette, just a different layer. So a not-yet-listed sound splits into two predictive classes. These are heuristics for parsing future tokens, to be tested against new text rather than treated as law (the spelling is the game's stylization, not IPA).

Points to a specific layer inside the palette:

Sound (spelling)	Points to	Why
ejective / glottalized p' t' k' q' ts' ch', or implosive /ɓ/ (b, b')	Maya (Yucatec or K'iche')	Nahuatl has no glottalized consonants
/tɬ/ (tl), /kʷ/ (cu, uc)	Nahuatl	neither Maya language has them, cf. tlayeb, atla, the cua- of Cuachic
/r/ (tap), uvular /q/ ~ /q'/	K'iche' / Highland Maya	Yucatec lost *r→j and has no uvulars; Nahuatl has neither. /r/ cracked jare; a true q (≠ k) would be the next such tell, as yet unseen
lexical tone / acute-marked vowels (í, á)	Yucatec (soft)	tone is Yucatec, not Nahuatl or (mostly) K'iche', cf. kíimil, náach

Points outside the palette (loan, in practice Spanish):

Sound (spelling)	Call	Caveat
/d/, /f/	Spanish loan	established (daka, fukuur); /f/ (and /v/) could be a Nahuatl /w/→[v~f] allophone, so rule out a w-word first
/v/, /z/, /ʒ/, /dʒ/, /θ/, /ɲ/ (ñ), trilled /rr/	loan, almost certainly Spanish	none is native to any of the three
/g/	ambiguous → often Nahuatl	not native anywhere, but recurrently a stylized spelling of Nahuatl. In Gyan'uks it spells yancuic; and, the cleaner, reusable rule, word-initial Gua- / Gue- = Nahuatl cua- / cui- /kʷ/ (the Spanish treatment of /kʷ/, as in Cuauhtémoc → Guatemoc), so a G- before a back vowel flags a hidden Nahuatl /kʷ/ root: Guatelitzi ← cuauh- "tree" (§9.8), exactly as Guatemala ← Cuauhtēmallān. Read the rest of the word before deciding
plain voiced [b] (non-implosive)	weak flag	⟨b⟩ normally spells the native implosive /ɓ/; only a clearly plain, voiced [b] in loan context points out

So the reliable "look outside immediately" set is narrow: /d/, /f/, /v/, /z/, /ʒ/, /dʒ/, /θ/, /ñ/, and a trilled /rr/. Everything else either belongs to one of the three layers or (like /g/ and ⟨b⟩) is ambiguous enough to check first.

3. Text 1: The Atziri Chant[4]

Sung by Atziri's followers in Utzaal on the eve of the Cataclysm. An exhortation and offering TO Atziri: the blood flows up to her; she is the recipient.

The chant

#	Vaal	English
1	Atziri, Atziri, ek te mucane Vaal!	Atziri, Atziri, star of the mighty Vaal!
2	Teoyuxtlane ascensionada! Teoyuxtlane Yutsal!	Divine, ascended; divine Utzaal!
3	Atziri, Atziri, ma kilya Zerphi!	Atziri, Atziri, undying as Zerphi!
4	Ti itsok anab nochira! Kextal xi kujkuali ik'bala!	To you, the blood of all your servants; transform us, make our spirit worthy!
5	Atziri, Atziri, ikba'yucane Vaal!	Atziri, Atziri, undying breath of the Vaal!
6	A'te 'Ibil tlayeb kutsen! A'te ik'el tlayeb kifba!	Here, our flesh laid bare in the dark, the offering; here, our hidden self in the dark, the heart!
7	Atziri, Atziri, ascenada akal!	Atziri, Atziri, risen into the eternal waters!
8	Aiokmo til xu'te! Aiokmo tul jare elba!	No more burning to ash, no ending; no more dwindling to embers, no going out!

Line notes

• Lines 3 & 5 both render undying (kilya, then ikba'yucane). The repetition is deliberate: an immortality motif, fitting a queen who sought eternal life.
• Dramatic irony runs throughout. "Eternal waters" (akal) is the still pond of the nightmare realm she ends up trapped in. "No more burning… no going out" is sung on the very night the Cataclysm burns Utzaal to nothing. "Undying as Zerphi," though Zerphi did, in the end, die; he is undying only in legend.
• Source-validated against the game files. The chant exists verbatim in the datamined NPCTextAudio table as VaalSermon_01–08, in order, with zero drift. The internal name VaalSermon confirms the register, and the data fixes the canonical spelling A'te 'Ibil (an earlier draft wrote Íbil).

4. Text 2: The Cuachic Vault Litany[2,3]

Call by Blood Priestess Zelina; response by Blood Priest Zolin. The sealed-away Vaal survivors offering THEMSELVES up to Atziri, the same upward direction as the chant above, preserved as liturgy from the height of her power. In the game files each boss carries eight chant lines tagged ChantA–ChantH; the two columns below are those two pools, aligned by their shared A–H index.

The litany

Pair	Speaker	Vaal	English
1	Zelina (call)	Kuxte' kíimil'!	Life and death!
1	Zolin (response)	Tlaxye' le Vaal!	The people of the Vaal!
2	Zelina (call)	Ma'oxe ik'el!	The countless spirits!
2	Zolin (response)	Atziri le'itzil!	Atziri, the essence!
3	Zelina (call)	Xatlene kujkuali!	Kindle the worthy!
3	Zolin (response)	Gyan'uks ko'janti!	Your new children, come, devour!
4	Zelina (call)	A'te 'Ibil!	Behold the flesh!
4	Zolin (response)	A'te ik'el!	Behold the spirit!
5	Zelina (call)	Yaxe chikula'!	The first sign!
5	Zolin (response)	Tzokan'te ik'el!	The last spirit!
6	Zelina (call)	A'te líimek!	Behold those in the earth!
6	Zolin (response)	Yatle yutsal!	There stands Utzaal!
7	Zelina (call)	Tlayeb kutsen!	In the dark, the offering!
7	Zolin (response)	Tlayeb kifba!	In the dark, the heart!
8	Zelina (call)	U'Te kuxkal!	Behold the living!
8	Zolin (response)	A'te yuquia!	Behold the made!

Line notes

• Pair 2 is the multitude and the one: Ma'oxe ik'el "the countless spirits" (numberless faithful offered up) answered by Atziri le'itzil "Atziri, the essence": the queen who is the essence they all feed.
• Pair 3 Gyan'uks ko'janti "your new children, come, devour" is metaphorical: the latter-day vault Vaal as Atziri's "new children," offered for her to consume. Not literal children.
• Pair 6 A'te líimek / Yatle yutsal sets the buried dead against the standing city: those in the earth, and Utzaal still rising.
• Source-validated against the game files. All sixteen lines match poe2db's extracted audio subtitles exactly, with zero transcription drift. Zelina's call pool is tagged BloodPriestess_ChantA–H (Kuxte' kíimil' … U'Te kuxkal); Zolin's response pool BloodPriest_ChantA–H (Tlaxye' le Vaal … A'te yuquia). This independently confirms the Ma'oxe reading: it appears verbatim as Ma'oxe ik'el. Both bosses sit at Metadata/Monsters/VaalMonsters/Living/BloodPriests/: "Living" Vaal, i.e. present-day descendants, which fits their being recruited as hideout vendors once subdued.

5. Text 3: Quemalani, the Elite Commander[1]

The Vaal voice-lines of the Commander boss in the Commander's Chamber of Atziri's Temple at Lira Vaal (PoE2's Fate of the Vaal). The encounter shows up under variant names, Quemalani, the Elite Commander (live chat feed) and Xolotl, the Royal Commander (the poe2db datamine page; internal asset BlackjawPastLiving*), but it is one and the same boss and voice pool, and the particular label is not significant. The Commander is* fire-based*: it breathes fire, which squares with its blaze imagery: the Vaal line A'te fukuur! "Behold the blaze!" and the English bark "Flaming Glory!" (This temple is* not the Temple of Atzoatl; that was the PoE1 Incursion temple, raided ~20 years earlier by the Exile/"Godslayer"; the PoE2 temple reuses its room-names and grid, and the Vaal mistake the player for that earlier "demon of Atzoatl.")

These are separate barks, not one speech. The lines below are independent voice-line phrases the Commander fires at different points in the fight: in the chat feed they appear interleaved with one another and with English barks ("Flaming Glory!", "No further!"), not as a continuous oration. Each is rendered on its own; the token readings stand, but there is no connective narrative tying them into a single address.

Orthography note. Two spelling conventions are clear from the in-game audio: j = /h/ (so ja = ha' "water"; mujuk' = /muhuk'/) and x = /ʃ/ ("sh"). This also explains xefe: it is the archaic Spanish spelling of jefe (old Spanish x = /ʃ/). The "alien" letters stay source-clues: /g/ → Nahuatl (yancuic), /r/ → K'iche' (Highland Maya), and /f/ & /d/ → Spanish (both are loan-only across Maya, Nahuatl, and K'iche'); see fukuur and daka in §9.4.

The barks (independent voice-lines)

Group	Vaal	English
Short cry	Eche lu nochbe!	Pour it out, all that we are!
Short cry	Kí' inib!	Sweet, my flesh!
Bark 1	'Ayok ta' en, u mujuk' le mucane, niáach i'chian.	Nothing more for me now; the strength of the mighty is in me, deep within her house.
Bark 1	A'te waja yatle u'tra buxa!	Behold the offering; there stands another!
Bark 1	A'te fukuur!	Behold the blaze!
Bark 2	Xi daka puxe…	Bring the draught…
Bark 2	'Ayok kifba Atziri kilya sakilja.	The heart beats no more; for Atziri, the undying, the white drink.
Bark 2	Ik'eche sakilja atla donuks.	You are the breath within it, the sacred water, our draught.
Bark 2	Donuks… ko'soxsal.	Drink… raw and fresh!
Bark 2	Donuks… ko'mujuk!	Drink… and take strength!
Bark 3	Xi u'te cha'tsoke, a'te itsok xefe yotlapek le le Vaal te'moxti qexcan…	See, the end comes round again; behold the blood. Commander of the Vaal altar, where all are remade…
Bark 3	Na' puyao.	the reddened offering.
Bark 3	Ich tlapec u'te puyao, a'te itsok pu uch' ta'nuk!	On the altar, watch it redden; behold the blood; drink deep, great one!

Register note: the speaker is a military high leader, not a priest. The lines read as a commander's orders and declarations; he leads the sacrifice rather than presiding over it. "We drink" is a war-band's blood-draught before battle (he drinks first, then commands his men); "my flesh, and gladly" is a leader offering his own body first.

Line notes

• xefe = Spanish jefe "chief, commander": a Romance loan beside ascensión, and a self-naming one: the line names the speaker's own office. The Romance seam is a confirmed pattern, not a one-off.
• The blood-draught is sourced ritual. uch' is Yucatec uk' "to drink" (ba'ax taak a uk'ul? "what do you want to drink?"). sakilja is sak ha' "white water," an attested Maya ceremonial drink, and inscriptions record sak juy ch'ich' "white stirred blood," a beverage built on the blood metaphor. So sakilja + itsok + uch' is one coherent, sourced image: the sacred white draught that is blood, drunk at the altar.

(Text 3's tokens are folded into the combined lexicon, §8; its soft parses and open items into the appendix, §9.4 and §9.7.)

6. Text 4: The Drill Sergeant & the Vaal Regiment[1]

Captured live from in-game global chat (not yet in the datamined pool). A call-and-response drill between a Drill Sergeant and the Vaal Regiment*, the military cousin of the Cuachic Vault litany (§4): a fixed call met by a fixed war-cry. The sergeant's name randomizes across instances (Tizoc,* Cotan*,* Axilo*), the same variant-name device seen with the Commander (Quemalani, Xolotl); all are Nahuatl-style officer names. Only the green NPC lines are Vaal; the player-character's English banter and "Error:" UI lines are excluded. The fuller catechism below, with its second response Atziri!, was filled in from additional information provided by* Substantial_Bat_8440*; an earlier capture had only the opening and the variant calls.*

The drill

A call-and-response catechism. The sergeant calls; the regiment answers with one of two shouts, the war-cry U'te mucane! "Behold, the mighty!" or the queen's name, Atziri! The sergeant's name varies per instance (Tizoc, Cotan, Axilo); the lines do not.

Speaker	Vaal	English
Sergeant	Otsuks! Tzokan'te u'te ik'el…	Company! Behold the last spirit…
Regiment	Atziri!	Atziri!
Sergeant	A'te Kuxkal tlayeb kutsen. Ela tlayeb ukto! Máax ka ti a'tul?	Behold the living, the offering in the dark. The dark [ukto] burns! Who goes there?
Regiment	Atziri!	Atziri!
Sergeant	Otsuks! Máax ka ti a'tul?	Company! Who goes there?
Regiment	U'te mucane!	Behold, the mighty!
Sergeant	Máax ka ti cheyel?	Who are you to stand watch here?
Regiment	U'te mucane!	Behold, the mighty!
Sergeant	Máax tlayeb mucane?	Who is the mighty of the dark?
Regiment	Atziri!	Atziri!

Other one-off sergeant calls, captured outside the catechism sequence:

Vaal	English
Otsuks, quxzeh!	Company, bite! Be fierce!
Axba!? Kíibsa' ta' en!	What!? Kill, before me!

Line notes

• A call-and-response catechism. The sergeant calls; the regiment answers with either the war-cry U'te mucane! "Behold, the mighty!" or the queen's name Atziri! It is the military cousin of the Cuachic Vault litany (§4), a fixed liturgy in a drill register.
• Otsuks "Company! Fall in!": Nahuatl presentative o "behold!"[34] + Yucatec tsuk "cluster, company"[31][36]; the fixed opener, with only the -s coda unresolved.
• The catechism runs on committed vocabulary. Tzokan'te u'te ik'el "behold the last spirit" (cf. Text 2's Tzokan'te ik'el "the last spirit"); A'te Kuxkal tlayeb kutsen "behold the living, the offering in the dark" (the same frame as Text 3's A'te 'Ibil tlayeb kutsen); Máax tlayeb mucane? "who is the mighty of the dark?", answered Atziri! All of Máax, ti, U'te / A'te, ik'el, Kuxkal, tlayeb, kutsen, mucane, Tzokan'te are in §8.
• Ela = Maya el / elel "to burn, blaze" (the root of the committed elba "burn out"), with the regular el → ela stylization; now in §8. ukto is the one unidentified token: it sits in the offering-slot parallel to kutsen, so it reads as a noun ("the dark [offering]"), but no dictionary gives a clean root, so it is left open (§9.7).
• The soft tokens (a'tul = Set A a- "you" + taal "come"; cheyel = Nah. chiya "to watch/wait" + -el; Axba = ba'ax "what" by metathesis; quxzeh = k'ux "bite/be fierce"; Kíibsa' = kíim "die" + causative; plus ka and ta') are analysed token-by-token in §9.9; none is promoted to §8 yet.
• One further line, cut off at a screenshot edge, ends "…ta' nuk!"; ta'nuk "great one" is in §8, but the full line isn't legible and is left unrecorded.

7. Text 5: Stray captures

A log of single Vaal lines caught in footage that do not yet form a text of their own. Each is parsed against the committed lexicon; any new root it establishes is folded into §8.

Line 1: Xomatl, the Kamasan Smith[37]

A fire-and-forge boss in Atziri's Temple at Lira Vaal, encountered at the height of Vaal power, before Atziri's communion with the Beast and with no knowledge of the coming Cataclysm. He works at the forge (molten metal, heat, hammer-strikes) until the player enters the room, then speaks this line and attacks.

Vaal	English
Ti ek tala jare'yantul!	To the star you come; and so, your waning!

Line notes

• Every token is committed vocabulary: Ti "to / for," ek "star" (Atziri, as hailed in Text 1; the shadow sense "dark" also rides this root), tala = taal "to come," jare' "and so," yan "there is / here stands," tul "decline, wane" (§8, the same Text 1 sense).
• It is a threat, not Vaal foreboding. The smith is not lamenting the empire's fall, he has no knowledge of the Cataclysm and stands at the height of Vaal power; he is promising the intruder's end. The player has come into the star's domain (Atziri's temple), and the smith answers, jare' yan tul "and so, your waning," turning from the forge to fight. The line reads literally "and so there is the waning"; the "your" is supplied from context, the doom is aimed at the one who has just come.
• jare' here is the apostrophe form the lexicon had flagged as undocumented (§9.2); this capture attests it in-game.
• The one soft point is syntax, not vocabulary: jare'yantul is written solid but reads as jare' + yan + tul. The words are committed; the clause-internal order is provisional.

8. Combined lexicon

Confidence key: C committed (verified root, sound phonology); L lore-anchored (fits the narrative); C+L both. All four texts and the Text 5 captures share this one lexicon, together with the confirmed standalone Vaal names (the Beast pochiti, the tome Eztli Pilli); standalone names whose reading is still soft (e.g. Guatelitzi) stay in §9. A token earns a place here only when both its root and its surface-to-root derivation are settled; tokens with a plausible-to-verified root but one unresolved derivational step (an irregular sound-change, an inferred or contested segmentation, no cross-check) are held in §9.4 instead. Bracketed numbers in the Source column link to the numbered citations in §13.

Token	Source	Gloss	Conf.	Notes
Aiokmo	Nah. aocmo[10]	no more, no longer	C	Text 1 form; cf. Text 3 'Ayok.
akal	Maya akal "pond"[7]	still / eternal waters	C	Shadow sense: the nightmare realm.
anab	Classic Maya anaab[7]	court-servant, attendant	C	Attested courtier title; replaced an earlier Taíno guess.
ascensionada / ascenada	Rom. ascensión + -ada[21]	ascended, risen	C	First-identified Romance loan (others: xefe, u'tra, échelo, fukuur).
A'te / U'Te / Yatle	Maya at / yan presentative[7]	behold / here is / there stands	C+L	The offering gesture; presents each thing to the goddess. Shared across all three texts.
atla	Nah. atl "water" (+ -tlan "in/at")[10]	the water / upon the water	C
Atziri	Nah. ātl "water" + rev. -tzin[10,13]	the queen (name)	C+L	Water / reflection / vanity motif.
'Ayok	Nah. aocmo / ayoc[10]	no more, no longer	C	Same root as Aiokmo.
cha'tsoke	Maya ka'a "again" + ts'ook "end"[7]	the ending once more	C
chikula'	Maya chíikul[7]	sign, omen	L
ek	Maya ek'[7]	star; also black / dark	C
Ela	Maya el / elel "to burn"[7][36]	burns, it burns	C	Text 4 catechism; same root as elba; regular el → ela stylization.
elba	Maya el + ba' "self"[7]	burn out, extinguish	C
-en	Maya -en / teen[7]	me, I	C	In ta' en (Text 3, speech 1).
Eztli Pilli	Nah. eztli "blood" + pilli "noble, prince"[10]	"the Blood Prince" (a forbidden Vaal tome)	C+L	Standalone tome name[6]; full roots, no stylization; the pairing is an attested collocation (cualli eztli "good blood"). See §9.6.
Gyan'uks	Nah. yancuic "new"[10]	the new ones → "(your) new children"	L	The /g/ marks the Nahuatl source.
'Ibil	Maya il "see" + -bil[7]	the seen → the flesh (laid bare)	C+L	Canonical game form 'Ibil (per VaalSermon_06); an earlier draft wrote Íbil.
ich	Maya ich(il)[7]	in, within	C	"within the altar."
i'chian	Nah. ichan "his/her home" (chantli "home" + i-)[10,22]	the dwelling, her house	C	niáach ichan "far within her house", literally Atziri's royal temple at Lira Vaal, where the Commander stands. The root chantli survives in modern Mexican/Central-American Spanish chante "house, home" (see §11).
ik'bala	Maya ik' + ba'[7]	spirit-self, soul	C
ikba'yucane	Maya ik' + ba' + -ane hon.[7]	the deathless-spirited ones	C
Ik'eche	Maya ik' "spirit/breath" + -ech "you" + -e voc.[7]	"O spirit / thou art breath"	C
ik'el	Maya ik' + -el[7]	the spirit, the unseen	C+L
itsok / itzil	Maya iitz "sap, essence"[7]	blood, essence	C+L	le'itzil = "the essence."
jare	K'iche' focus/demonstrative particle (are' / ri family)[17]	connective: "thus, and so"	C	The /r/ marks Highland Maya; grammatical glue, not a content word. The apostrophe form jare' is now attested in-game (Text 5). See §9.2.
Kextal	Maya k'ex "substitution → transform"[7]	transformation, ritual renewal	C	Rendered "transform us."
ki' (Kí')	Maya ki'[7]	good, delicious, sweet	C	A blood-drinker's relish: "Sweet!"
kifba	Maya k'i'ik' "blood" + ba'[7]	the heart, lifeblood	C+L	Distinct from itsok's iitz.
kíimil	Maya kíimil[7]	death, the dead	L
kilya	Maya ma' "not" + kíim "death"[7]	undying ("no-death")	C	Undying-in-legend re: Zerphi.
ko'janti	Maya ko' "come" + han- "eat" + -ti[7]	come, devour	L	Addressed to Atziri. The -ti here is best read as the Yucatec relational ti' (contrast the Nah. inchoative -ti in pochiti, §9.5).
kujkuali	Nah. cualli[10]	good, worthy	C+L
kutsen	Maya kutz "sacrificial bird"[7]	the offering	C+L
kux / kuxkal / kuxte'	Maya kuxtal[7]	life, the living	L
le / le'	Yucatec article le…o'[7]	the	L
líimek	Maya lu'um "earth"[7]	those in the earth, the dead	L	Replaced an earlier Tagalog guess.
ma	Nah. mā / Maya ma'[7,10]	optative "may"; negation "not"	C
máax	Yucatec máax "who?"[7]	who (interrogative)	C	New in Text 4 (§6); the same word ruled out a "crush" reading in §9.4.
Ma'oxe	Maya ma' "without" + xok "count"[7]	the countless / numberless spirits	L	"Without-count" → innumerable; Atziri's faithful. See §9.1.
mucane	Maya muk' "strength" + -ane[7]	the mighty, the enduring	C	Shadow: muk "bury."
mujuk'	Maya muk' "strength, force"[7]	strength, might	C	Confirmed by "u mujuk' le mucane" = "the might of the mighty."
náach (niáach)	Maya náach[7]	far, distant	C
nochira	Nah. nochi / mochi[10]	all, everything	C
pochiti	Maya poch "hungry, gluttonous"[8] + Nah. inchoative -ti[14]	the Hungering One (Atziri's name for the Beast)	C+L	Standalone word, not from Texts 1–4[6]; ch = /tʃ/; lead reading, a pōchōtl "ceiba / protector" co-reading is logged in §9.5.
qexcan	Maya k'ex "transform" + -can (Nah. locative "place of")[7,10]	place of transformation	C+L	The temple as crucible. A Maya root + Nahuatl suffix cross-graft.
sakilja	Maya sak "white, pure" + ha' "water"[7]	the sacred white draught	C+L	Cf. ceremonial sak ha'; blood-metaphor sak juy ch'ich' "white stirred blood."
ta'nuk	Maya nuk / nojoch "big, great"[7]	the great one	C	nuk committed; ta'- element soft.
tala	Maya taal "to come"[7][36]	come, comes	C	Free form of the verb (cf. the bound a'tul, §9.9); regular terminal-vowel stylization taal → tala. Text 5.
te	Maya ti' / te'[7]	of / to (relational)	C
Teoyuxtlane	Nah. teōtl "god" + Yux (Yutsal) + -tlān "place" + voc. -e[10,13]	place of divine Utzaal	C
Ti	Maya ti'[7]	to / for you (dative)	C	Fixes Atziri as recipient.
til	Maya til[7]	to burn, kindle	C	Death-as-fire.
tlapec / yotlapek	Nah. tlapechtli "platform, scaffold, altar-bed"[10]	the (sacrificial) altar-platform	C+L	yo- prefix unexplained (poss. Nah. yōl- "heart"?).
Tlaxye'	Nah. tlāl- / tlācah[10]	land, people	L	Replaced an earlier Quechua guess.
tlayeb	Nah. tla- + tlayohua "night"[10]	the (sacred) dark	C+L
tul	Maya tul "decline"[7]	wane, dwindle	C	Decay-as-fire.
Tzokan'te / tzok	Maya ts'ook[7]	end, the last	L
u	Maya u- (Set A 3rd person)[7]	his, her, its; the	C	u mujuk' "his/the might."
uch' / pu uch'	Maya uk' "to drink", or puuch' "to crush"[7]	drink / crush	C	Ambiguous: uk' fits the draught theme; puuch' fits his "Crush!" barks.
u'tra	Rom. Spanish otra[21]	another	C	One word (not u + tra); the /r/ flags the Romance loan.
Vaal	(name)[5]	the people, the empire	C+L
waaj (waja)	Maya waaj[7]	bread; altar-offering	C+L	Food offered on Janal Pixán altars, i.e. an offering.
Xatlene	Nah. xōtla "to kindle, blaze, glow"[10]	kindle! / the kindler	L	Text 2; x = /ʃ/, -ne epithet-former (cf. mucane, yuquia); root verified, one soft step (the o→a vowel).
xefe	Rom. Spanish jefe (archaic xefe)[21]	chief, commander	C	Romance loan; the in-game title is Royal Commander.
xi	Nah. xi-[10]	imperative "do! / make!"	C
xu'te	Maya xul "end" + te'[7]	the end	C
yax / Yaxe	Maya yax[7]	first, new, green	L
yuquia	Nah. yocoya "create, devise"[10]	the made, the wrought	L	Cf. Moyocoyatzin "self-creator." Replaced an earlier Quechua guess.
Yutsal / yutsal	(name)[5]	Utzaal, a major Vaal city, Doryani's seat of power (not the capital)	C+L	Embedded in Teoyuxtlane.
Zerphi	(name)[5]	unaging Vaal noble	C

Recurring morphemes

ik' (spirit / breath / dark); ba' (self); -ane / -yucane (honorific); teo- (god); -tlān (place); tla- (Nah. object prefix); le (the); ko' (hortative); u- (Maya Set A 3rd person); -ti (Yucatec relational ti' / Nah. inchoative); -ada (Romance); ma' (negation).

My latest series will be going over the lore/backstory of each playable class in PoE2. It's a direct interest of mine to know more about them and I thought the community might appreciate it as well, cheers!

https://poe2db.tw/us/The_Arbiter_of_Divinity#TheArbiterofDivinityArbiterofDivinity_

It's a demon

So is demon in PoE a designation for results of genetic experiments? Poe1 had Piety's miscreations called demons, as well as breach and beyond monsters.

Meanwhile https://poe2db.tw/us/Phyx%2C_Sentinel_of_the_Spark

Is 'GeneticScientistMale' and is a Construct.

https://poe2db.tw/us/The_Patriarch_Halls is called 'MapMothersoul_Male'

Is there anything else interesting in internal names?