Celestial Species

Species formed from celestial essences.

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Abarinzi

The abarinzi ("guardians" - singular, "umurinzi") are beings in eastern Taggarus who evolved from the long-extinct species shellens. They appear to be tiny people, much smaller than shellen ever were, with hairy bodies and huge shells.

Umuzamu (home)
Urukuta (boundaries)

* All names in kinyarwanda

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Aerligians

Aerligians (honest folk) are beings whose True Names are written on their tongues, compelling them to speak in specific ways. They ceremonially inscribe the names on the tongues of their children when they are old enough to understand truth and lies.

Aerligian, speaks truth (truth)

Aerligian Template

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Akka

Akka

Daughters of Phryscara who embody the love of the family.

Basics

• Taxonomic Order: Akhoata

• Taxonomic Family: Phryscarans

• Alignment: Celestial

• Energy: Banaru

• Lifespan: 300 years

• Diet: Common mortal fare

• Habitat: Boreal forests

Origins

Born from the blood of Phryscara, they are the children who sought to form familial bonds immediately.

Description

Akka appear to be human women, but taller on average - about 7’ tall - who are known, culturally, to wear red and blue outfits. Their skin is pale lavender, almost white, and their hair ranges the gamut of human appearance.

Procreation

Akka reproduce with the male-assigned members of any sexual species that has male-assgned members, always producing akka children, except when reproducing with enders. Because akka can shape the unborn, sometimes akka give birth to other species if they so choose, but this is rare.

Powers

When akka have sex, thunder rolls.

Children

Akka can sense and shape the unborn immediately after conception, whether this is their own child or that of any other being that can get pregnant. They can also shape the unhatched, but this is more difficult.

The touch of an akka will convey protections to any child, assuming the touch is not traumatic or harmful to the child (not an act of violence or violation). The protections must be specified during the touch - protection from disease, from cold, from a specific person, etc. The broader a protection, the weaker it is.

Akka can also convey protections to adult women and non-men, but they must do so by marking them with their own blood. The protections work the same.

They can only convey one protection at a time.

Clan Powers

All akka belong to one of five family groups - heimot (sing. heimo), sometimes distantly related, always matrilineally. As many akka have connections to multiple families, the one that manifests powers is the one most recently connected, the one they are part of the clan of:

• Jabme-Akka: Jabme-Akka was the last daughter of Maderakka. She was a psychopomp who sought to protect children in the afterlife. Those of her line can see the souls of dead children and offer them protections as if they were alive, and they can use mirrors to check if children are okay in the afterlife.

• Juksakka: Juksakka was an archer who protected children during times of strife. Those of her line have inherent skill with archery and combat.

• Maderakka: Maderakka was the first akka, the mother of the tribe, protector of women and children, who granted bodies to the unborn. Those of her line - most akka - can sense the bloodlines of those whom they can see and repel evil using their menstrual blood.

• Sarakka: Sarakka was the eldest daughter of Maderakka. She was very much like her mother. Those of her line can instill fertility in the infertile, have skill and insight into sex, can soothe pregnant people with their touch, and can tell when people love one another by sight.

• Uksakka: Uksakka was a midwife. Those of her line are more skilled at shaping the unborn than other akka. They can also open and seal doors.

Every akka has an affinity from their non-akka parent’s line as well. This varies by species.

Weaknesses

If an akka harms a child intentionally and not in self-defense, the akka will begin to rot while alive. Their stench will warn children to stay away.

Pravum harms them.

Nations

In Remak and Surva, there is one akka nation, the Perhe. Most akka around the world are assimilated into the cultures they dwell in, though they hold onto some traditions of their own.

Culture

The Perhe live in the boreal forests of Remak and Surva in small communities. They are nomadic, though they have small territories they wander through. Their encampments feature tents that are made of reindeer-hide, but to keep warm, they often dig small burrows below the tents to sleep on.

They practice duodji, crafting items with purpose, and gákti, reindeer-leather dresses with a special shawl with silver brooches. These are usually bright red and blue. The patterns and ornamentation on the gákti indicate the family and territory of the akka.

Like many in the region, the Perhe are reindeer herders. They move the herds through the forests, letting them graze just outside the wooded areas, and keep a watchful eye out for wolves, bears, and poachers.

Their music is joiks, unaccompanied chanting; though they enjoy dancing, there are no traditional dances associated specifically with their culture. They love board games.

Most of their traditions surround sex, pregnancy, childbirth, and child-rearing.

Though patriarchal concepts of marriage are foreign to them, they do have ceremonies they practice individually before sex. If an akka wishes to have a child, she will burn pine needles and spruce bark in reindeer fat. If she does not wish to have a child, she will burn sow-thistle and lady’s mantle without fat. If she is indifferent to the result, she will burn rosebay willowherb in any kind of tree sap. If she does not perform a ceremony before sex, it is believed the sex will not be enjoyable.

After sex, she will gather spilled fluids and the sheets or anything they made love on and hang them over a fire wherein butterwort is burned, letting the smoke purify the sheets. This will seal the intention of the pre-sexual ceremony.

If an akka misses her period, she will perform a ritual during which she creates an ointment out of boska, smear it on her belly, and sleep facedown for the next three nights. If her period later comes, she will perform a ceremony where she washes her belly in a stream. If she finds that she is pregnant, she will tell the whole tribe, who will perform a ceremony of blessing that involves a feast, sharing of blood, and burning of an entire birch tree.

If an akka wants an abortion, she will not tell the tribe (unless she has done so and changed her mind, which is acceptable). Instead, she will perform a ceremony wherein she creates an ointment out of juniper berries, smear it on her belly, sleep facedown for three days, then find the appropriate materials for an abortifacient tea. She will tell up to three close family members, who will care for her for the next week to make sure she recovers physically and emotionally, even if it is not necessary.

If an akka has a miscarriage, the whole tribe will gather and perform a ceremony wherein they bring bird eggs to the akka, wash her in the yolks, and sing mournful joiks. At the end of three days, she is taken to a nearby stream or pond, washed, and then given three gifts - one of food, one of clothing, and one personal to her.

Through a pregnancy, the akka works and contributes to the tribe, but with consistent care from other members of the tribe. She is only expected to do as much as she is able. Various treatments are given to ensure the health of mother and child, and she will perform personal rituals passed on by her immediate family.

When an akka goes into labor, those designated to care for her will perform a ceremony during which they share their blood, gather water and blood spilled from the birthing akka, and use it to draw a circle around her for protection. Then they will burn candles and keep them lit the entire time. They believe that if for one moment all candles are out, the child will either die or be born with a curse. Once the child is born, she will be marked with wax from each of the candles as protection. Then, the child will be given to the mother, who will offer protection in the form of a kiss. If she is unconscious, she will perform this ceremony as soon as she is able. She is also fed a special porridge prepared by the Sarakka members of the tribe.

After two weeks, the whole tribe gathers for a naming ceremony. They are washed in a nearby stream or pond, and that body of water gives them their baby name. Thus, they have a given name (granted by their mother), a family name, a clan name (Maderakka, etc.), and their baby name, which is used by the tribe until they are an adult. After they are an adult, everyone uses their given name except those closest to them, who will sometimes use their baby name as a term of endearment, usually in conjunction with their given name. Thus, an akka who is a minor will only be called their baby name (“Leammijohka”, for example, which means “warm river”); an adult will be called by their given name by most (“Iggá”), or by both by those who are close to them (“Iggá Leammijohka”).

There are three other ceremonies for akka babies:

• When they laugh for the first time, the baby will be anointed in pine sap and rolled in reindeer leather blankets to hold that joy within them, so they may have a happy life.

• When they take their first steps, the baby will have their feet poked with needles dipped in lingonberry, giving them marks of protection to guide their steps through life.

• On their first birthday, the baby will be celebrated by the whole tribe, given gifts made via duodji, merry songs, and a feast. The baby will be fed a special porridge.

Growing up, akka children are taught the ways of the tribe, allowed to play and be free, and given special ceremonies each year on their birthdays that involve songs that teach them new skills and lore.

On the day of their first menstruation, they are subject of another ceremony. They gather the blood, wash their forehead with it, then go to the whole tribe and declare their readiness for life. They are then celebrated, washed in nearby waters, and lightly tapped with pine branches to protect them. This is definitively not a coming-of-age ceremony. The Perhe consider an akka of-age when she turns 20; on her 20th birthday, she is wrapped in reindeer leather, spruce branches, and red ribbons. She is carried by the whole tribe in a singing circle, then cast into a bonfire. The protections the tribe has given her will make her impervious to the fire, and she will walk out, naked, and be given a knife made via duodji.

Akka who are found to be infertile are honored by the whole tribe in a ceremony similar to the one for miscarriages, though they use whites of the egg instead of yolks.

Funerals involve burying the akka with objects they will need in the afterlife, such as tools, weapons, or special protections. There is always a two-week mourning period where those closest are not expected to work, and during that time, they are brought gifts of food and condolence. If an akka dies as a child, she is mourned for a year and a day, and the mother is allowed to retire for the rest of her life, if she chooses.

In any Perhe tribe, there will be a group of elders who lead, those who specialize in hunting and guarding, those who specialize in reindeer husbandry and care, those who specialize in leading others in worship of the goddess, those who specialize in healing, and those who specialize in duodji. While everyone will have some training in these, only some will focus on them. Everyone else will be generalized in their roles.

A tribe is not a clan. A clan is a family grouping. Tribes are territorial and political groupings. Intermarriage and shifting alliances may lead to tribes being composed of people of many different clans. A tribe will be named for its territory. Anyone is allowed into a tribe, but a clan is measured by bloodline. The only exception is when a “father” is accepted into a clan, if they have a child with an akka.

At times, clan and tribe conflict in their priorities or purpose. At these times, clan usually comes first for a Perhe.

Non-akka in Perhe tribes have full rights, but they may only participate in certain ceremonies if they have a blood-relation in the tribe (i.e., if they are part of a clan), and even then, some things they will physically be unable to perform.

Esoterica

Akka are being of banaru and its most potent wielders. Most akka in a tribe are low-level clan mages; a few will be more powerful. Akka also commonly wield aemoa, curacion, hegnh, juaih, b’qar or fuinneamh, yahas, ujjval aatma, tyvka vlast, hvittodgg, nzwara murazvo, tmakikan, and lunar aether. They will use any kind of celestial essence, aether, or poioumenonic energy, but almost never wield infernal essence.

Religion

The Perhe worship Heimon Äiti, the Mother of the Clans, who is said to encompass the whole clan (thus contains all genders). Those who lead religious rites are called papittaret (sing. papitar); they are experts on all the ceremonies of the tribe. She may designate some akka as pyhiinvaeltaja, or pilgrims who are sent to the place the clan is said to have been born; there, they make offerings on behalf of the entire tribe in times of difficulty.

At the center of their faith is the importance of protecting children and women. Those who harm either are condemned and cursed by the whole tribe.

In every tribe is a tietaja, a shaman who connects to the ancestors and serves as a leader and spiritual guide for all.

Gender

All akka are assigned female at birth, but if they indicate that they are another gender as they grow up, this is celebrated. They are allowed to explore gender roles, often taught to them by their non-akka parent, but they are encouraged to hold off the decision until adulthood in order to give themselves time to explore if they wish to explore. If they insist on something before adulthood, they must get special dispensation from the elders or priestesses; this is rarely refused, as insisting is seen as a special sign among them. In adulthood, they can declare themselves another gender at any time for any reason.

Courtship among the akka is casual. They often leave the tribe for a year or two to seek a mate, if they wish to have children, but otherwise, they remain with the tribe if pleasure or love is their only consideration.

Economy

The Perhe are matriarchal.

Military

Those who specialize in hunting or fighting within the tribe are called keihäsnainen, and they are granted special powers by the clan mages within the tribe. They wield spears.

Language

The language of the akka is Finnish and Sami.

Trade

Reindeer-based goods are their commonest trade good. They are also known for their baskets.

Occupations

Roles among the akka often include but are not limited to the following:

• Etsiva: someone designated by the clan mage to investigate something within the clan.

• Jousimies: an archer empowered by their bloodline.

• Kätilö: midwife.

• Kauppias: one who is designated by the elders to barter for the tribe.

• Keihäsnainen: spear-warriors granted powers by the clan mages.

• Kippari: a clan mage bonded to a transportation vessel.

• Kirjuri: those who keep records for a clan.

• Kokki: one who specializes in cooking for the clan.

• Korin kutoja: basket-makers who sell to outsiders.

• Laulaa: the best joik singers.

• Noita: witch who protects children.

• Nukkevalmistaja: dollmakers who use duodji to make their dolls protective charms.

• Nayttelija: one who leads special theatrical performances to entertain the tribe, based on their own clan traditions.

• Opas: those designated by a clan mage to protect the boreal forests.

• Päällikkö: the head of a clan (informally, a chief), but not necessarily the head of a tribe.

• Paimen: reindeer husbander and herder.

• Paljastaja: a tahawal who takes on a trans masculine or non-binary gender as part of a ceremony to become a special guardian to children.

• Papitar: priestesses.

• Parantaja: healers who use clan magic.

• Puutarhuri: those who keep the plants in the tribe.

• Pyhiinvaeltaja: pilgrims sent to the birthplace of the clan.

• Ratkaiseminen: clan mage who studies the Puzzle of Bloods.

• Ratsastaja: a reindeer rider.

• Sanansaataja: one who bears messages for the clan, going from tribe to tribe with news from the clan chief.

• Taidemaalari: painters who imbue their work with clan magic.

• Tappaja: a clan warrior sent to kill a specific person, an assassin.

• Teitaja: shaman.

• Työntekijä: generalized work in the tribe.

• Vanhin: elders.

• Velho: clan mages.

• Viettelijä: one who specializes in ensuring fertility via sex magic.

Outside View

Akka are usually demonized as child-killers, cannibals, witches, and sluts by the patriarchal powers of the world.

Notables

• Jabme-Akka, Protector of Dead Children

• Juksakka, Archer, Protector of Children

• Maderakka, Mother of the Clans, Shaper, Akka Manifest, Aeonian

• Sarakka, Bringer of Fertility, Protector of Pregnant Mothers

• Uksakka, Keeper of the Door, Midwife

Estimated Populations

• Perhe: 100,000

• Other: 50,000

Sample Stats

PRO 8
ATH 9
STR 8
AWA 8
WIL 9
PRS 8
STH 8

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Angels

Angels are servants of the celestial Divines, from the souls of the most righteous who ask to be transformed in death. They are split into two domains and 24 nations:

Domain of the Holy Shield:

Aingerua, the angels who protect the weak and denigrated (equality)
Anidawehi, the angels who protect the community (community)
Cheonsa, the angels who protect the exploited and toiling (labor)
Devadut, the angels of justice, those who fight for the oppressed (justice)
Hojest, the angels who protect the truth (truth)
Mal'ach, the angels who protect women and victims of patriarchy (ancestors)
Malakh, the angels of the 12 virtues (virtue)
Marayika, the angels who protect the hearth and home (home)
Ridwan, the angels who protect the Celestial Realm (heaven)
Sanansaattaja, the angels who protect the family and the clan (family)
Sel, the angels who protect peace (peace)
Tevatai, the angels of medicine, who provide healing (health)

Domain of the Radiant Spectrum:

Aggelos, the angels who bring wonder and inspiration (vision)
Ahtlapaleh, the valiant ones, the angels who rally (valor)
Fersheth, the angels who teach and guide (wisdom)
Hoechste, the angels who bring music and harmony (music)
Kiggia, the angels of love, who bring beauty and compassion (love)
Ngirozi, the angels of hope, who bring redemption (hope)
Sugo, the angels who bring the power to fight for liberation (liberation)
Wanzio, the angels who bring joy and happiness (joy)
Yapa Marra, the angels who bring empowerment (empowerment)

Domain of the Living World: though they are of the aetherial domain, these two nations still have celestial energies and aetherial powers.

Beleghall, the angels who protect life (life) (use celeste water, curacion, banaru, and hegnh)
Manzo, the angels who protect Mother Shem (creation) (use celeste water, euergasia, euphotonia, and hegnh)

Domain of the White Crown: angels who become demons, infernal

Fallen Angel, who rebelled and chose to rule in the Infernal Realms

Angelic Ranks
Angelic Domains
Angelic Roles
Angelic Service
Heavenly Host

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Old Angels Page

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Asduidah

The asduidah are spirit folk of western Palhur, called the invisible people by those mortals who know them. "Asduidah" is the nunnehi word for "open," as in an open door or window, meaning they can be seen through.

Adlet (travel)
Anaye (blasphemy)
Baykok (cacophony)
Canotila (flora)
Chenoo (famine)
Chepi (health)
Jogah (music)
Mannegishi (mischief)
Nunnehi (community)
Svnoyiehinvdo-Asivwy (moons) moon-eyed people, cherkoee legend
Tariaksuq (darkness)

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Bikiak

Bikiak are nations of humans that have developed a major tendency toward twins and ritual bonding between them.

Ispilu (equality)
The Gysylltiad (connection)
Vinculgen (oppression)

Bikiak Template

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Buhlanka

Buhlanka

Insubstantial beings of pure will power.

Basics

• Taxonomic Order: Insubstantiates

• Alignment: Celestial

• Energy: Botshepehi

• Lifespan: 200 years

• Diet: Emotion

• Habitat: Plateaus and mountains

Origins

When mortals first submitted themselves to a greater power, their loyalty, diligence, and solidarity manifested as living will.

Description

Buhlanka appear to be swirling lights of every possible color that anthropomorphize when interacting with other mortals. When they sleep, they drift to the ground and become a soft blue glow. They have high pitched but soothing voices.

Procreation

Buhlanka reproduce asexually. When their own faith is strong enough, they begin to feed off each other’s belief, and that causes new buhlanka to flash into existence.

Powers

Buhlanka are made of pure botshepehi, the mental strength of one who is diligent and loyal to a cause greater than themselves. As such, their own will power is vast, and their minds connect to other buhlanka to amplify that will.

Being made of light, they inherently fly and move with great speed.

Buhlanka consume positive emotional resonance without removing the emotions from the mortals or animals who generate them, feeding off the emotional reactions they get from those whom they help. As they feed off emotion, their own emotions are clarified and empowered such that they have high emotional intelligence naturally.

As energy beings, they consume energy quickly but recharge rapidly with sleep.

Belief

If a buhlanka believes in something and maintains that belief through action for an extended period of time, that belief will manifest within them as a color pattern that they can draw from to wield their will in a direct and powerful manner. What they can do varies by the belief, but some examples include the following:

• Belief that everything will be okay: they gain the power to soothe emotions, heal bodies, or empower them to rectify a bad situation

• Belief that class loyalty is the utmost principle: they gain the power to recognize others who belong to the same class

• Belief that resistance to oppression requires constant work: extra endurance in engaging in that work.

It does not matter if the belief is true or not, so long as the buhlanka acts on the belief. However, because they are celestial beings, the beliefs must not support the oppression of the exploited or the power of infernal deities.

Most buhlanka have the belief “some objects are special or holy” that allows them to lift physical objects.

Physical Form

If a mortal with whom they are interacting has negative emotions derived from the form the buhlanka take, they will be able to wield that emotion to take a friendly physical form, one that the mortal will more likely (but not necessarily) find unthreatening. This will always be anthropomorphic, usually an elderly or childlike variation of the species the mortal is part of. This automatic reaction will last for about 10 minutes before they have to return to their base form.

Symbiosis

Many buhlanka will form an individual, symbiotic relationship with specific mortals. If a mortal of great faith in the same beliefs the buhlanka has befriends and trusts a buhlanka, the buhlanka may enter their body and merge with their soul, becoming a part of their faith and metaphysique. In this symbiotic relationship, the buhlanka gains sustenance from belief and positive emotions, and the mortal gains bonuses to faith, will power, awareness, and emotional intelligence.

Weaknesses

Blasphemy will kill them. While sleeping, they can be slain more easily if they are covered with industrial glass. If they lose faith in a belief, they will lose the power associated with it.

If a buhlanka’s symbiotic partner dies while the buhlanka is with them, the buhlanka will move with their soul to the afterlife, effectively dying as well.

Nations

Buhlanka belong to a single nation, synonymous with the name of the species. They dwell in the mountains of southern Taggarus near to other mortals who fought against colonization and conquest.

Culture

Buhlanka live in communes (sehlopha) in the valleys of the southern Taggaran mountains where they serve the other communities nearby. They dwell in clusters who dance and flit amongst the low-lying clouds, amongst forest canopies, above passes and paths through the highlands, or in caves high in the mountains. Each commune has about 100 members.

A buhlanka commune is led by a moholo council made up of older members of the cluster. All tasks within the commune are shared by all members.

Because they subsist off of emotion, they must all travel to where other mortals are to feed, but they do not need to do this very often - about once a month. Because they gain greater positive responses if they do not interact with the same group of mortals over and over, they switch between multiple groups and seek newcomers regularly. About a quarter of the commune goes out at any given time, meaning groups go out to feed once a week.

Common tasks within the commune include religious ones, scouting for new mortal communities or groups, maintaining the spots they sleep in, and studying texts and the local region.

Scouts among the buhlanka are either tasked with finding new sources of emotional sustenance or finding local spots that would be helpful for other mortals nearby. Buhlanka make a point of knowing where watering holes, fruit trees, and other resources might be so they can lead mortals there when there is a need.

Because they are vulnerable while sleeping, they set guards who hide within special crystals kept by the buhlanka, which they gather in the caves. Crystal gathering is a common task as well. Guards are always empowered with a belief that gives them some kind of offensive power.

Children age to maturity rapidly, as they grow to full size by their sixth feeding and attain full emotional intelligence around the same time due to the nature of their sustenance. Other buhlanka guide the children collectively so that they are able to handle this rapid growth easily. For a few years after this, it is expected the individual young buhlanka will still be a little unstable and confused at times, and they will be taught accordingly to offset this. Almost all buhlanka are fully trained by the time they are five years old.

All buhlanka communes within a given region will gather together once a year to share news, information, and emotion for a three-day festival known as sefefo se bobebe. Other local mortals come to watch from a respectful distance, as this festival is a massive light show to them.

When a member of the commune decides they wish to form a symbiotic bond with another mortal, they leave the commune for a number of years - it always varies based on the relationship the mortal they possess has with faith - but will always return unless they pass away during that time. Because the buhlanka will die if they are in the mortal’s body when the mortal dies, most buhlanka either choose to bond later in their own lives or will (consensually) depart before death if possible.

Some communes permanently merge with mortal communities, forming close and consistent symbiotic relationships. When they do this, their culture begins to reflect that of the mortals’. Specifically certain animal folk in the region (cape buffalo, leopard, aardvark, fish eagle, agama, bat, crane, elephant, hyrax, zebra, eland, hoopoe, secretarybird, duiker, Taggaran buffalo, and crag lizard) and the red grass plant folk are commonly associated with them.

Esoterica

As beings of botshepehi, buhlanka are beings of deep convictions and faith. They can wield any other celestial energy assuming they have the appropriate set of beliefs. They can also use any aetherial or poioumenonic power if it does not conflict with their beliefs. Unaligned powers are possible as well in the same context, though nommic powers may be complicated as they do not always have bones, flesh, viscera, blood, or other humors.

Religion

Most buhlanka believe in and worship Ikokobeditse, a Divine being they believe embodies all of their beliefs. Every commune collectively engages in worship, performing multiple rituals each day, mostly dances of light and singing special prayers. Every buhlanka is inherently a manganga, a believer whose faith empowers them. Among each commune there may be moemeli, a manganga who is tasked by Ikokobeditse to perform a specific task to raise faith in others; mohlokomedis, mangangas who have no specific task but are asked to serve others to raise faith; sekepes, druids of the mountains, plateaus, and savannas who commune with nature and view Ikokobeditse as a guide; tataisas, those who teach others how to meditate on, analyze, and follow their beliefs; moitlamas, groups of buhlanka who interact with and join mortal women in seclusion to worship; moetis who travel to sacred spots in the mountain valleys; thorisos who lead the song-prayers; moreris who go amongst mortals to spread faith; mofanis who teach the specifics of their faith to the others in the commune; morutis who lead the ritual dances; ya tsebangs, those who speak the words of Ikokobeditse directly; and sekepes, or shamans among the commune. When a buhlanka is overwhelmed by faith and creates new buhlanka, for that time period, they are a thabo, a sacred manganga who is filled with and guided fully by faith.

Gender

Buhlanka have no genders, but they recognize and respect those of others.

Economy

Buhlankas live in egalitarian communes.

Military

There are four kinds of warriors in any given commune of the buhlanka:

• Qhoma: those who use their light-bodies to overwhelm targets, knocking them to the ground and stunning them.

• Mohlabani: those who wield special crystal spears that are powered by their conviction in the rightness of their defense of their people.

• Mokalli: those who take form and ride zebras to protect their people.

• Rakgedi: those who specialize in throwing their spears rather than up-close combat.

They sometimes take these roles in mortal communities if they are possessing a mortal of that community.

Language

Their language is based on Sesotho.

Trade

Buhlanka have a good relationship with nearby communities - if they don’t, they move - and trade their powers of faith for emotion and protection.

Occupations

The main roles within a buhlanka commune not listed above include scouts (sehloelas) and dancers (setantshis).

Outside View

Most who live bear buhlanka view them as wonders to be honored, often thinking of them as spirits or Divine beings. The buhlanka disabuse this latter belief but still guide them in faith. Oppressors often hate buhlanka, who empower the oppressed, and send in agents and soldiers with special, industrially developed glass to commit genocide against buhlanka. They demonize them, claiming they lure travelers into dangerous mountain passes to kill them.

Notables

• Yena Ya Binang Pele, She Who First Sang, Buhlanka Manifest, Aeonian

Estimated Populations

• Original: 300,000

• Other: 100,000

Sample Stats

PRO 7
ATH 8 Straight-line Speed 25
STR n/a or 8
AWA 11
WIL 11
PRS 10
STH 3

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Coeligians

Coeligians are beings of radiance said to be made of the colors of the rainbow. They live on islands.

Coeligian (empowerment)

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Diwata

Diwata are rare spirit folk who derived from the struggle for freedom.

Malayang Kaluluwa: spirit folk who are free

Anito (liberation power) - place spirits
Apo (tenyocan)
Katutubo (euskepsia) - protective twin to a living being
Mahipnat (radiance)

Sinaunang Nilalang: protective spirit folk

Bibao (juaih) - ordinary places
Binudbud (holy virtue)
Lumalayag (curacion)
Mun-apoh (lhair)
Ninuno (aemoa) - ancestral spirits

Pagiging Kalikasan: nature spirit folk

Bulaiyao (ikehua lyua pele)
Bulaw (qeernariji)
Hangin (poarta)
Ilanit (kiiric yihi) - sky spirits
Kalag Paray (tmakikan)
Malawan (hasken fure)
Taw Gubat (prasinofos)
Tawong Damo (kazaddarean)
Tonong (viridian aether)
Umboh (nzwara murazvo)

Masamang Nilalang: evil spirit folk

Aggirigira (misfortune)
Ginarawan (imperium)
Kolkolibag (pravum)
Labang (brown aether)
Mangalo (arnum)
Salakap (vile energy)

Ibang Pagkatao: other spirit folk

Arantao (shebv heya) - ant-sized people, Aran
Binangewan (flux)
Engkanto (mana)
Hipag (d'qiarsea)
Mamlindao (b'qar)
Be'tang (dream energy)

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Humans

Humans: Humans are as varied on Shem as they are on Earth.

Human (Elysian essence)

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Inannans

Adelfoi based on love beings.

Astartean (love)
Astghikean (life) - astghik
Eostrean (flower) - eostre
Nanayan (temptation) - nanaya
Theklan (ambition) - thekla, empress of phrygia
Zivan (family) - ziva

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Jasadis

Jasadis are adelfoi who embody the 12 virtues of the Shepherdess.

Jasad (virtue)

Jasadi Template

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Jingshen

Chinese and Korean spirit folk.

Dokkaebi (flux), beings that change between inanimate objects and people
Gasin (hegnh)
Gunungsin (d'qiarsea)
Inmyeonjo (holy virtue)
Kumiho (thorn energy)
Menshen (kutsegula)
Mogwai (drenante)
Sansin (kiiric yihi)
Shanleng (kazaddarean) - based on xiao
Taotie (feirua)
Ungnyeo (euergasia)
Yaoguai (mana)

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Lilithians

Lilithians were born of Lilith, once viewed as the Mother of Monsters. Much as she was mismaligned, so too were the founders of each lilithian nation.

Al Basty (hope)
Caoineag (ice)
Chedipe (love)
Ciguapa (moons)
Cihuateteo (family)
Dakini (light)
Hashihime (souls)
Lilithian (ancestors) + Lamashtu
Nocnitsa (dream)
Pig-faced Woman (equality)
Samodiva (fire)
Sheela Na Gig (creation)
Sihuanaba (peace)
Valva () - romanian

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Mafi Girma

Mafi Girma

Celestial beings that protect the peoples of the world from the Eldritch.

Basics

• Taxonomic Order: Inmortals

• Alignment: Celestial

• Energy: Any celestial essence

• Lifespan: Inmortal

• Diet: Liquid diet of water, honey, and fruit juices

• Habitat: The rainbow forests of Taggarus

Origins

The mafi girma generated from the goodness in the hearts of mortals.

Description

Every mafi girma is unique. As there are only a small number of them, they can be described individually:

• Babban Mai Tsaro: a tall, beautiful woman who appears to be human except for her eyes, which are glowing a deep, rich brown color, and her extra pair of arms. Her skin is dark, her hair is light brown streaked with grey, and she wears a loose dress of maroon and magenta silk. She also wears twelve bracelets, each one protecting her from the evils of the world. She carries a staff of wood from the an axis mundi and wears sandals made from the earth itself. Her heart beats echo through the world and fill those who sense them with comfort.

• Ban Mamaki: a small black bird.

• Daidai Sassa: a tree, perhaps 100’ tall and 20’ across, that has no roots, but rather, has a canopy going up and one below, as if two trees intertwined. Its bark is dark grey and thin, and its leaves are dull brown, but it is not dead. It has knots and whorls throughout, and a deep voice comes from within it that brings understanding.

• Duk Yara: a massive fungus colony that shares a root system, running throughout the forest within which they dwell, Duk Yara is capable of moving like a flood or a wave, covering everything, but only stopping on vegetation. They have light blue flecks on their off-white or black flesh, and they take many different shapes - capped mushrooms, puffballs, mold sheets, and stranger forms yet. They ripple and change as they move.

• Gaskiya: a 10’ tall face, mottled with many colors in its flesh, anthropomorphic, but without a body. They have 100 tongues, each one having its own voice, but they all speak as one.They are always set within a wall or other large structure such that none see behind. They are often described as male, though they ascribe to no gender. They have sometimes a beard and mustache, dark and curled, but other times, they are clean shaven. Their eyes pierce through the soul of those who fall under their gaze.

• Hannuwa Dayawa: a massive of interlinked hands, hundreds of hands of all colors and species, all interlinked, in a massive ball.

• Jarumtaka: a tiny mouse with a bright red tail.

• Kayan Ado: a cat the size of a buffalo, covered in fur of blue with spots that are like gemstones shining in the light. She has a tail three times as long as her body, six legs ending in sharp claws, teeth like daggers, and eyes that glow deepest blue. She is beautiful to behold. She can take the form of a feeling of warmth and love in the hearts of those who need her.

• Kwatsam: a stiff wind and the hint of dark blue.

• Mai Haske: a massive rainbow serpent made up entirely of radiance. They are said to be 900 feet long, with a wingspan equal to their length. They do not have a set gender, and thus are referred to as they/them. They can take the form of a rainbow, but they usually appear to be a serpent with rainbow scales, studded with tiny shells and crystals, and vast feathered wings of every color. They have a crest along the back of their neck. Sometimes they have a beard.

• Makamai Masu Nasaba: a giant so vast his face is above the clouds, above the stars; his face cannot be seen, ever, even from above. When viewed from above, he appears to be looking down, and all that can be seen is his piebald pate. His skin is brown and grey. He is always seen to be wearing some kind of rough cloth.

• Muna Waka: a massive, 20’ tall arthropod unlike any living thing, with chitinous shells, segmented body, and six massive limbs that end in what can only be described as violin bows. They have 20 wings. Their voice is like a symphony and they can play their legs like a cricket. Their shells are deep green in hue and their faceted eyes are bright blue.

• Musafaha: a 9’ tall dog with rabbit ears and hind legs, eyes that seem to be a swirling chaos of many colored lights, and teeth like that of a donkey. He has dark brown fur with thin green stripes that glow in the dark, and his bark sounds like a sharp, high yelp. He has three tails, each one prehensile.

• Na Farko: an egg made of every color of the rainbow, with the largest stripe being a bright, soft blue. They are about 4’ tall and 2’ around at the widest, and there is always an aura of glittering sparkles around them. They have a deep voice that comes from within them, but they never crack nor crumble.

• Nagari: she/they have no permanent form. They travel the world shaped as whatever culture or people she is among. If they are diverse, she takes on a form unthreatening to them. If she is among animals, plants, or fungi, she may even take their forms. "Among the wolves, they are a wolf. Among sheep, they are a sheep. Among shepherds, they are a shepherd."

• Na Sama: a beautiful fish, elegant, rainbow-flecked scales with eyes of soft blue light, with a tail long and flowing, a hundred fins like flashes of pan-lightning, and gold-and-silver streaming whiskers, swimming through the skies. In her wake is a stream of energy. She might also take the form of a constellation of thirty stars, a voice in the sky, or a face in the rain. Celestial blue is her color, if she chooses to be seen.

• Nutsuwa: a rotund, dark grey cow, lying down asleep. She never awakens, but her light snoring puts all at ease around her. If her eyes open, they are seen to be deep, dark green, but she never awakens. She has a pearl in her forehead that gleams in the moonlight.

• Taimaki Kowa: a huge fireball with five blinking eyes. Each eye is a different color - white, blue, green, violet, and black - and the flames alter colors so rapidly it defies understanding.

• Tsayayya: a matrix of orange lightning forming a nearly perfectly square net with 28 internal squares. Within each square is the silhouette of a different mortal, and these change constantly.

• Tunani: a mountain about 20,000’ in elevation, surrounded by yellow mists, capped with white snow, a perfect picture of grey stone. Its slopes are gentle. It can be heard to breathe, and if one meditates upon the sides of Tunani, one hears the voice of the mountain.

• Uwar Gida: a woman about 12’ tall with dark brown skin. She has a bright smile that only fades when someone threatens her or those she loves. Her hair is dreaded and dark with bangles and jewels in it, each one unique and colorful, and she is always wearing some kind of heavy cloth. Her earrings are large hoops with shell charms, and she has the tail of an ostrich. She is extremely muscular.

• Wani Ra'ayi: a glowing shard of light about 7’ tall, a rip in the universe, a vertical fissure of illumination.

• Zuciyarta: a man with six arms, jaundiced and pale, sickly, dying, hanging from a gibbet. His eyes are rolled back and the irises never seen, and his hair is in clumps and falling out. His mouth hangs open and blood, black and stenching, drips out. His upper arms cling to the noose around his neck; the second pair grab the gibbet; the third hang limply. He wears only rags and speaks in a voice like a rasp and a rattle.

Other mafi girma may exist on other worlds with other mortals.

Procreation

It is rare for mafi girma to reproduce. If they do, they only produce new mafi girma.

Powers

All mafi girma are capable of sensing whether someone or something contains celestial or infernal energies.

Individual Powers

Each mafi girma has their own unique powers:

• Babban Mai Tsaro: her bracelets protect her from different forms of evil. She can lend a bracelet to someone, which will grant them a protective power of 100 against the specific kind of evil that bracelet protects from. When they return it, the bracelet will defend against a new kind of evil. They are always changing. She can mark a place with her staff and protect it for a year and a day, and she can speak words of power that will repel evil with the force of a hurricane. She embodies the celestial energy of juaih.

• Ban Mamaki: they can appear anywhere where someone is in need of hope. They are one of the few beings in existence who can perform a miracle. One of their feathers will give a mortal hope even in the bleakest moments. It will burn away and grant a miracle if the mortal truly believes. They embody the celestial energy Elysian essence.

• Daidai Sassa: they imbue a powerful calm and understanding on those who step within their canopies. Their leaves will cause any opposing energies that are directed at the bearer to fall perfectly equal to the will of the bearer. They can sense inequality in the world and send their pollen out around them to give power to the downtrodden. A single piece of their fruit will sustain a mortal for a year, if that mortal is not an oppressor or the agent thereof. They embody the celestial energy ujjval aatma.

• Duk Yara: their spores will temporarily allow anyone who inhales them to understand them and anyone else nearby who has inhaled the spores. If one eats a piece of their mushrooms, the eater will erupt into fungi that seeks out and becomes part of Duk Yara when they die. Any children who are within 10 miles of Duk Yara have bonuses against all infernal attacks. Anything with pravum in it burns to ash in the presence of Duk Yara. They embody the celestial energy banaru.

• Gaskiya: their tongues speak in many voices but all speak one thing - the truth. Their eyes pierce liars’ souls and make them quake in fear. No one may deceive them, and none may hide from their gaze. They know the True Name of anyone who speaks in their presence. They may kiss someone and grant them understanding of one profound truth. They embody the celestial energy waarheid.

• Hannuwa Dayawa: if one takes one of the hands and holds it as if they are grasping hands, one will form a powerful bond with Hannuwa Dayawa. This bond will allow them to sense friends and enemies for many hours. If they then shake hands with a friend, they will form a bond with that friend, and so on, up to 100 people who can be bonded and share information, skills, and powers for up to a month. They embody the celestial energy yahas.

• Jarumtaka: she can see the strengths and weaknesses of those she looks at. Her tail will burn with intense celestial fires. Her bite can pierce the strongest armor. She embodies the celestial energy tenyocan.

• Kayan Ado: she is beautiful to behold. She has the power to blind with her beauty, to inspire with her beauty, and to uplift with her beauty. All animals, plants, and fungi who are not of mortal intelligence view her as benevolent and safe, and she rewards them by not harming them. But she will kill and devour those who seek to destroy love itself. Her breath is made of a wind that scours the flesh off those who preach and spread hatred. She can calm the fire of baleblood with a glance, and she can give invincible strength to those wounded by love lost. She embodies the celestial energy dumaqu.

• Kwatsam: they grant good luck to any who perceive them for up to seven days at a time. They embody the celestial energy serendipity.

• Mai Haske: they can create rainbows a will, restore watering holes, bring or stop rain, appear to people in their dreams, create life from their blood or worlds from dreams, instill fertility, and wield radiant thunder and lightning. One of their feathers will empower the bearer in one of nine attributes (prowess, strength, athleticism, awareness, willpower, presence, stealth, learned skills, or innate powers) at +13. A shell, scale, or crystal from Mai Haske will repel infernal energies, and their breath is a refreshing wind. Their venom only harms evil, and their gaze sees through the cosmos and into the dreams of all. They embody the celestial energy radiance.

• Makamai Masu Nasaba: he can do the work of 10,000 people at once. He can lift in his hands any mortal and place them down elsewhere within 50 miles. His hair, if given freely, will grant endurance and bravery to those who hold it, and his voice makes exploiters tremble in terror. He can shatter literal chains with a glance. He embodies the celestial energy euergasia.

• Muna Waka: her music is like a symphony that uplifts and unites all who hear it. Her carapace thrums with the voices of those who speak near her, allowing all to understand one another. She can grant a piece of her shell to someone and protect them from infernal sounds, whether cacophony or a voice or sound from someone wields another infernal power. Her eyes can see the minutest vibration. She embodies the celestial energy euphony.

• Musafaha: his bark scares the disloyal (to their class or oppressed nation). His tails are long and can be used like hands. He can jump a mile. He can run for days. And his bite will break the bones or armor of any infernal power. Any with faith in a celestial being who stand near him gain +13 to their faith for one prayer. He embodies the celestial energy botshepehi.

• Na Farko: any who touch them will see their entire matrilineal ancestral line. They can sense anyone who is near them and know their ancestry, and they can heal anyone harmed by abuse simply by humming. Anyone who sleeps near her will gain deep knowledge they never had before, skills or information their ancestors share with them. They embody the celestial energy aemoa.

• Nagari: she embodies the celestial energy holy virtue. They can alter circumstances with a nudge and shove, turn things into a situation that will teach that lesson, but only if it is justified. She has incredible insight into people and their lives, and she knows how to guide them so that they come to understand virtue. They can also wield certain other powers in service to this:

  • Protection of the weak.

  • Alleviate pain.

  • Share strength.

  • Grant humbling perspective.

  • Invoke Divine Name.

  • Empathic sincerity.

  • Random act of kindness.

  • Instill patience.

  • Give what is needed.

  • Warn of danger.

  • Give what is wanted.

  • Bond of service.

• Na Sama: she has the powers of heaven: protection, empowerment, healing, and liberation. She has the powers of redemption, aspiration, and truth. She can cause it to rain a rain so soft and pleasant that even those whose hearts are stone weep with joy. She can bring a wind that uplifts the most wretched, and she can call upon lightning to destroy the iniquitous. And those who fall into her shadow are uplifted to heaven. She embodies the fundamental celestial energy, celeste water.

• Nutsuwa: she cannot be attacked by anyone or anything. Her light snoring brings profound peace to those who hear it, and those who sleep near to her awaken with powerful protections from infernal energies. She embodies the celestial energy iremia.

• Taimaki Kowa: they have the power to heal anything short of death with their flames, and to infuse anyone’s blood with curacion. Their eyes can see on a spectrum of “healthy” to “sickly”. They embody the celestial energy curacion.

• Tsayayya: they burn oppressors, chains literal and metaphorical, and anything that harms the people who fight for freedom from oppression. The silhouettes within their matrix can become independent forms that fight as if they were celestial warriors of near-Divine power. They embody the celestial energy liberation power.

• Tunani: they speak deep wisdoms from the depths of their core. Their mists repel those who profit off of ignorance, and their slopes become perilous for the iniquitous. They allow for easy meditation on their slopes for those who truly seek wisdom. Anyone on the Long Path will gain great power from interacting with Tunani. They embody the celestial energy euskepsia.

• Uwar Gida: Her breath will send any she wishes to home. Her kiss will show someone the way home. And her song will bond others to her heart. She is a warrior who can repel any evil from her home or the home of those who honor her, and she can bolster any wall her hands touch. She has six charms that will finish domestic tasks instantly, and she has six more charms that will turn anyone into a great warrior if they are fighting for their home, homeland, or hometown. She embodies the celestial energy hegnh.

• Wani Ra'ayi: they fill anyone who sees them with the inspiration and dedication to finish a great work of art. They can shoot beams of pure celestial light outward in all directions and destroy self-doubt, executive dysfunction, and fear. They move with the speed of light. They embody the celestial energy euphotonia.

• Zuciyarta: those who have committed grievous injustices (genocide, war crimes, mass exploitation, etc.) will be filled with terror upon seeing his visage. If one has committed a heinous enough crime and looks too closely at him, one will find themself replacing him on the gibbet, undying and in agony for the rest of eternity (or until replaced with another genocidal war criminal). His body always alters to be frail and human in form after hanging for a few hours. His touch is cold and paralyzing, and his voice causes evil to weep blood. He embodies the celestial energy lhair.

Weaknesses

Each mafi girma is weak to being betrayed by their most trusted servants. These betrayals will cause infernal wounds to form on the mafi girma.

Nations

The mafi girma all belong to one nation, synonymous with the name of their species, but their followers have their own national cultures that form around serving them:

• Babban Mai Tsaro: the Kudzivirira, the red lizard people, people of many species who devote themselves to protecting the weak, the meek, the exploited, the oppressed, the young of the world. If they serve well, they are turned into armored lizards after they die.

• Ban Mamaki: the Zai Muchengeti, the black guineafowl people, people of many species who dress in the feathers of black guineafowl and serve the purpose of Hope. If they serve well, they are transformed into guineafowl (of any kind) when they die.

• Daidai Sassa: the Vanokwira Mashizha, the leaf-rider people, people of many species who find inner equilibrium and deep insights by meditating naked under the canopies of Daidai Sassa, but also who go out into the world (wearing leaves) to fight for equality. If they serve well, they are transformed into plants of beauty and wonder when they die.

• Duk Yara: the Mhuri, the blue-hat people, people of many species who wear great blue hats that resemble mushroom heads. They sleep amongst Duk Yara’s fungal growths and awaken with the responsibility to protect the children of the world. If they serve well, they are taken into Duk Yara’s form when they die.

• Gaskiya: the Vatauri, the people with tongues like earthquakes, people of many species who wear iron weights attached to piercings in their tongues. They speak truths unhindered by these weights, but bleed if they speak lies. They serve Gaskiya by fighting the lies that run the world. If they serve well, their tongues are freed and they become great giant beasts like elephants or rhinos when they die.

• Hannuwa Dayawa: the Nharaunda, the golden toad people, people of many species who wear elaborate outfits that appear to be golden toads (but are usually made of cloth). They dance together, sing together, gather and prepare food together, and do everything together. They serve Hannuwa Dayawa by remaining together and defending their traditions. If they serve well, they are turned into giant golden toads when they die.

• Jarumtaka: the Kudzvova, the fiery mice people, people of many species who wear tails like those of mice, but on fire, and seek out great monsters and villains to fight to better the world. They seek to be brave, always, but not foolhardy. If they serve well, they are transformed into mongooses when they die.

• Kayan Ado: the Mavara, the blue leopard people, people of many species who wear dumaqu jewels and engage in acts of profound love for all the people of the world. They are transformed into six-legged blue leopards when they die if they have served Kayan Ado well.

• Kwatsam: the Yi Yawo, the blue hawk people, people of many species who wear wings of leaf and grass and frond, painted blue. They wander as nomads and bring good tidings and succor to those they meet. They sere Kwatsam by helping others, and if they serve well, they become blue hawks when they die.

• Mai Haske: the Kupenya Nyoka, the rainbow snake people, people of many species who come together and wear rainbow scales and feathers. They are transformed by Mai Haske if they serve well enough, becoming smaller rainbow serpents when they die.

• Makamai Masu Nasaba: the Mubatanidzwa, the many-armed people, people of many species who wear extra arms made of wood and stone, who go among the peoples of the world and work alongside of them. They seek to fight against exploitation, and if they serve well, they are transformed into seals with many flippers when they die.

• Muna Waka: the Kuimba Rwiyo, the cricket-legged people, people of many species who wear stilts and dress as cloth crickets, playing music and dancing, bringing mirth and harmony with them. If they serve Muna Waka well with their songs, they are transformed into giant crickets when they die.

• Musafaha: the Vashumiri Vakavimbika, the green-and-blue rabbit people, people of many species who wear rabbit ears and dog masks out of loyalty to Musafaha. They fight against iniquity and violence and hatred, and if they serve well, they are transformed into four-eared rabbits when they die.

• Na Farko: the Vanaamai Nevanasikana, the eggshell wearers, people of many species who wear the eggshells (hatched already) of great birds and lizards, using them as special armor, and communing with their matrilineal ancestors. They protect women and non-men, victims of abuse, and anyone who is connected to the matriarchal times. If they serve well, they hatch when they die, becoming great fiery blue birds or lizards.

• Nagari: the Mutumin Kirki, the chimeric people, people of many species who wear masks that represent the eland, macaw, lamprey, or gharial, and each of these masks is matched with clothing that reflects these four animals, specifically their shirts and shoes, and the combinations thereof (numbering 12) represent the virtues they embody. If they serve Nagari well, they become one of these animals when they die.

• Na Sama: the Tsoka, the bluefish people, people of many species who dress in blue-paper outfits that make them appear to be fish. They serve heaven itself, the energies and powers of redemption and salvation, and if they serve well, they are turned into celestial fish when they die.

• Nutsuwa: the Vakarara, the sleeping cow people, people of many species who wear fake horns and sleep many extra hours each day. They will put themselves bodily between the innocent and violence. If they serve well, they are transformed into cows when they die.

• Taimaki Kowa: the Fodya, the soldiers of medicine, people of many species who travel nomadically and heal those who need it. They are devoted healers, and when they die - aged much greater than most - they turn into colorful smoke when they die.

• Tsayayya: the Zvirongo, the lemur-eyed people, people of many species who wear great goggles to give themselves huge eyes. They fight against oppressors and join those fighting for liberation. If they serve well, they are transformed into orange lemurs when they die.

• Tunani: the Zunza, the yellow-eared bear people, people of many species who wear giant yellow earrings so that they might hear better. They seek to learn much and travel far, and they are transformed into bears when they die if they served well in life.

• Uwar Gida: the Mwana Wamwari, the honey-eyed children, people of many species who wear honey-gold glasses and retain youthful spirit throughout their lives, learning to enjoy the home and its comforts, protecting their homes, and serving Uwar Gida. If they serve well, they are transformed into honey-eyed rodents when they die.

• Wani Ra'ayi: the Chenagirinhi, the white and green hands, people of many species who paint their hands white (left) and green (right), make works of art, and teach others different artistic skills. They are transformed into beautiful flowers when they die if they served well.

• Zuciyarta: the Vavhimi, the nine-legged cheetah people, people of many species who dress in animal skins and fight the unjust. Warriors and hunters and heroes who face the most evil in the world and defy them. If they serve well in life, they may take Zuciyarta’s current body down and let it rest.

Culture

The mafi girma were each wounded in the great war that sealed away the Eldritch, and most of them have been sealed away themselves, or else they have hidden themselves amongst mortals in the world:

• Babban Mai Tsaro: bonded to Mother Shem herself, perhaps as her lover, to protect her from harm.

• Ban Mamaki: appears only at the most impossible moments.

• Daidai Sassa: turned into a normal tree and hidden in a garden kept well by their people

• Duk Yara: driven deep underground and sealed in a closed chamber.

• Gaskiya: turned into a simple mask and worn by Odellino.

• Hannuwa Dayawa: shackled by a thousand infernal chains and locked in a trunk dropped to the bottom of the sea.

• Jarumtaka: placed in a sealed jar and flung into deep space.

• Kayan Ado: captured and enslaved in Agikaan, though her captors know not what she is.

• Kwatsam: completely unknown.

• Mai Haske: forced to flee beyond the Spirit Gate, perhaps dying.

• Makamai Masu Nasaba: shattered into a million different pieces and placed in the hearts of workers around the world, waiting to be united.

• Muna Waka: dispersed into the dreams of a million different songwriters, each of which writes her into their music, which yearns to unite with her other fragments.

• Musafaha: caught and imprisoned in a cage on the edge of The Pit.

• Na Farko: encased in infernal gelatinous foul and held inside a temple of Wēldende.

• Nagari: she wanders Shem in disguise, inspiring virtuous living.

• Na Sama: turned into a cloud, indistinguishable of other clouds.

• Nutsuwa: forgotten asleep in a field somewhere.

• Taimaki Kowa: driven to hide within the Green Moon’s mountains and caverns, dispersed into smaller flames.

• Tsayayya: imprisoned in a void-battery and kept in the ruins of a technological city in the Voidbarrens.

• Tunani: asleep and waiting to awaken in Stayflies, unknown to be a mafi girma now.

• Uwar Gida: kidnapped and tortured by infernal powers unknown, kept in a tower on a secret island somewhere between Wymmera and Starfall.

• Wani Ra'ayi: hidden behind the Lesedian Mirror.

• Zuciyarta: cut down and buried in a Raesian cemetery.

Esoterica

All mafi girma can and do use any celestial energy. They are also known to wield nommic and some ambrosial powers (spirit energy, ambrosia, karma). They cannot use infernal energies, and they prefer not to use aetherial or poioumenonic energies.

Religion

The mafi girma pre-date the Divines, being ur-celestial figures, and they are worshiped as gods by those few who know of them.

Gender

Mafi girma’s genders are detailed above in their descriptions, as best as is possible.

Language

Their names are based on Hausa. Their nations of followers are based on Shona.

Outside View

Most people in the world are unaware of the mafi girma, but those who are are usually told they are ancient evils sealed away forever, to be feared.

Notables

• Babban Mai Tsaro, the Protectress

• Ban Mamaki, the Bird of Hope

• Daidai Sassa, the Tree Upon the Tree

• Duk Yara, the Fungus from Beyond

• Gaskiya, the Face of Truth

• Hannuwa Dayawa, the Thousand Hands

• Jarumtaka, the Mouse That Kills Serpents

• Kayan Ado, the Jeweled Cat

• Kwatsam, the Happenstance

• Mai Haske, the Rainbow Serpent Mother

• Makamai Masu Nasaba, the Awakened Giant

• Muna Waka, the Harmonious Six

• Musafaha, the Bounding Hound

• Na Farko, the First of All Mothers

• Nagari, the Virtuous Wanderer

• Na Sama, the Celestial Fish

• Nutsuwa, the Sleeping Kine

• Taimaki Kowa, the Fires of the Blood

• Tsayayya, the Fulvous Net

• Tunani, the Speaking Mountain

• Uwar Gida, the Shield of the House

• Wani Ra'ayi, Inspiration’s Light

• Zuciyarta, Justice for the Iniquitous

Estimated Populations

There are 23 mafi girma. In each of their nations, there are about 100 people at most.

Sample Stats

PRO 300
ATH 300
STR 300
AWA 300
WIL 300
PRS 300
STH 300

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Mesecinae

The mesecinae were born of the three Moons and the Goddess, but they are not elemental. Rather, they represent the tranquility the four women experienced upon the creation of Third Shem.

Mesecina (iremia)

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Muses

Muses are an all-female assigned group of nations devoted to the arts and inspiration.

Species: Muse

Muse Nations

Calliopean (epic poetry) (vision)
Clioite (history) (history)
Euterpean (flutes and music) (music)
Thalian (comedy and pastoral poetry) (joy)
Melpomenean (tragedy) (despair)
Terpsichorean (dance) (travel)
Eratoite (love and lyric poetry) (love)
Polyhymnian (sacred poetry) (virtue)
Euranian (astronomy) (star)

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Nanmai

Nanmai

A species cursed to fight against injustice.

Basics

• Taxonomic Order: Illittum

• Alignment: Celestial

• Energy: Lhair

• Lifespan: 2,000 years

• Diet: Normal mortal fare

• Habitat: Various

Origins

Once, forty great kings and queens engaged in the cruelest reign that could be imagined. They lived for many lifetimes off the suffering of their subjects, becoming less than mortal in their insatiable desire to consume and exploit and dominate. After a thousand years of this, the people were nearly wiped out, and the forty great kings and queens turned to consume each other. Among the sufferers were forty who resisted, forty who refused to die without a fight, and they marched together to where the forty great kings and queens were devouring one another. They looked upon them with disgust, and instead of destroying them as they should have, they instead called upon whatever justice might exist in the universe to give these great kings and queens what they deserved. They laid a curse upon them.

In that moment, all eighty of them were transformed, bound to a purpose. Those with justice in their hearts were given release and freedom, and those great kings and queens were subject to a geas that required they make up for their cruelty by spending the next 2,000 years repairing the world and reparation for their own cruelty. So were born the first nanmai: those who must fight for justice to redeem their past, and those who must fight for justice to live up to their past.

Ages later, they can no longer distinguish who is descended of which group of forty, but it would not matter.

Description

Nanmai are dark-skinned, anthropomorphic figures with eyes made of gold. They smell of flowers when they sweat. They have six arms. They also have three faces, though they only wear one at a time. It is said by some that one face is descended of the liberators, one of the oppressors, and the third unites them, but this is merely a story.

Procreation

Nanmai reproduce sexually with one another, with angels and with coeligians. Outside of their own species, the offspring’s species follows that of the birthing parent. With any other species, reproduction is impossible without supernatural intervention.

Powers

Nanmai all have a geas upon them that drives them to fight for justice, though they were never blessed with the ability to innately sense what justice is. Therefore, they also seek knowledge to understand justice, culturally. They are given, however, powers that may aid in fighting for justice:

• All nanmai can fly, though they do not have wings.

• All nanmai can switch their faces with one of their other two faces at will.

• All nanmai can draw from their own lifeforce to create a weapon of energy - usually some kind of flame or lightning.

Faces

When their first face speaks, it speaks freedom. They uplift those who hear them. When their second face sees, it sees the physical health of those they observe. When their third face smiles, all who see it are stunned, momentarily.

Justice

Nanmai, beings of justice, may evoke justice to the best of their knowledge and inflict a judgment upon someone if and only if they have proven themselves capable to enforcing it. To put it another way, if they fight an evil person and leave them in a vulnerable position, defeat them in a way that convinces the villain they can be beaten, then they may invoke judgment upon them, spreading some of their curse and alleviating the geas upon their species.

Weaknesses

Fusei drives them mad.

Nations

There are said to be forty and forty nations of nanmai, but in truth, there are only four:

• Aumanil: those who dwell in the seas and protect sailors.

• Kitezhi: those who dwell in the high atmosphere and contemplate.

• Patukavalar: those who dwell underground amongst the miners.

• Urthi: those who dwell in Dabusen and fight for the oppressed there. They are the original nation.

Culture

As they are compelled by curse to fight against oppression and injustice, the nanmai are split amongst them into different views on how to do this:

The first is that they must be active members of the oppressed and unite them in battle, protect them from the violence of the state, and lead them in resistance - this is the Urthi of Dabusen. The second is that they must engage the oppressors and infiltrate them, ever-pushing them to alleviate their violence, fighting them from within - this is the Patukavalar in the Low Mines. The third is that they must remove themselves entirely from the systems of oppression and fight from without, to find the moment of weakness and only strike then, otherwise risking escalating the violence - this is the Kitezhi of Gyrah. And the fourth is that they must do what little they can as individuals, to stand against oppression and speakout, independent of the state - this is the Aumanil of the Wyren Ocean.

The Urthi are a severely oppressed nation, hated by rulers and the ruled alike, cast down in the muck and scorned as Undesirables. From this position, they try to unite the oppressed, many of whom think them scum. This is the way of things. This is the way it must be. So they spend their time toiling alongside others who do the worst jobs in society, and they speak of better worlds, and their words fall on ears that only hear whining and laziness, even as they toil harder than any others. So they go to others with their faith in justice, and they speak of the cycle and the way, and they bring messages of a better world, and their words fall on ears that only hear mystic nonsense making false promises, even as they live as proof of what they speak.

And at night, they wear a different face, they take up weapons of energy, and they hunt the most wicked, telling none what they do.

Culturally, they show their primary face to the public, their secondary face only to their family, and their third face to no one for the sake of plausible deniability. Their third face is that of justice, and they wear it when they fight for justice.

They hold onto certain customs, the sources of which are long forgotten, which they practice in their own communities or with their own families:

They practice the holy rituals of body painting; every month, they gather and paint each other with hand marks of many colors. These marks glow when they make love, it is said. These marks allow them to share strength, it is said. These marks are only made between consenting adults if they are done on sensitive parts of the body - children only have them on their foreheads and upper arms. On adults, they are only on parts of the body usually covered, as this would expose them during their nightly acts of vigilantism.

They practice the holy rituals of feasting. After a victory at night, after a good month, after a union of families, after a long year, they feast on lentils and bread, sugary plums and figs, savory pastries and mashes, and a plethora of candied vegetables. They share throughout the community, including to non-nanmai, who rarely join them, and they speak together of good times and kindness. No ill words are allowed at feasts.

And they practice the holy rituals of physical exercise. An hour after breaking fast, they go for a run (if they can). An hour after their evening meal, they go for a swim (if they can). And every three days, they engage in any other form of physical exercise, and they dedicate these hours to their forebears. They do these exercises in groups, if they can, and always say prayers during.

The Urthi love bright colors. They wear yellows and oranges, reds and blues, greens and whites, and they do so no matter the time of year. They are seen as clowns by others, but they wear a riot of color no matter what… except at night, when they wear black and grey, dark brown and green, so they may move with stealth. (Having six arms is a bit of a tricky thing to hide, but not as unusual on Shem as one might expect.)

It is said among them that fighting for justice is their most important task, and therefore, they are taught to do so. The Urthi believe in justice as a collective force, and therefore, they try to work with other oppressed people to fight for it. They teach their children many lessons, such as how to recognize injustice, how to speak to other oppressed people, how to show respect, and how to kill someone quickly and hide their body.

National Cultures

The other nations vary from the Urthi in how they approach justice:

• Aumanil: those who dwell in the seas and protect sailors. They live in communities ranging from islands to cities on the bottom of the sea floor. They spend their days among the oppressed in those places, and their nights, they swim the oceans in groups amidst porpoises and fish, saving sailors from drowning, fighting criminals in port cities, and sinking privateer vessels.

• Kitezhi: those who dwell in the high atmosphere and contemplate. They live in a small cloud-city on their own, study every subject they can find, and try to be a self-sufficient commune of warrior-ascetics. They are viewed by those who know of them as xenophobic jerks, though they welcome anyone who would join them.

• Patukavalar: those who dwell underground amongst the miners. These are the most integrated of nanmai, and they work hard to push for progressive political agendas while joining different parts of society that give them power, such as the police, government, or other institutions, trying to reform them from within and using their power to set an example.

Esoterica

Nanmai are infused with lhair because of the curse on their ancestors, and therefore, they can wield it better than any others if they choose to. They are also commonly wielders of other celestial powers, especially juaih, curacion, and holy virtue. They also sometimes wield aetherial powers when appropriate, and often they wield shebvic powers to help them act as vigilantes. They are also powerful wielders of tahalana, poioumenon, and kor. They never wield infernal powers.

Religion

The cycle and the way is the core of their philosophy. The justice one fights for in life is reborn in their next life; they see themselves as proof of this, for this is how they evolved their powers and forms. Among their communities are the pathapradarshak, or gurus, who teach their faith and guide them to the way, and there are utaviyāḷar who attend the cycle. Among these two groups, some are mukavar, or agents, who are also anveshak (see military). The monks of the Kitezhi are known as bhikshuk.

Gender

Every face of the nanmai is a different gender, or at least referred to differently. They choose which face is which: male, female, or hijra. It is of utmost importance that they respect the gender in use. Most use the hijra at night, to fight for justice, because society does not respect this gender.

Economy

They are part of many economies, usually as an oppressed class.

Military

The Urthi refuse to take part in the military of the countries they dwell in, seeing them as part of the problem. They have their own warriors, the anveshak, who are investigators and vigilantes. The Aumanil are very similar. The Kitezhi are all warrior-monks. And the Patukavalar spend their time in police and military forces trying to be the “good cops”.

Language

Their language is based on Tamil.

Trade

They make excellent colorful vestments which they trade sometimes.

Occupations

Some common occupations include

• Anveshak: investigator and vigilante.

• Atikāri: officers among the anveshaks.

• Bandookaavnevaala: gunsmiths who make guns that only shoot the unjust.

• Bhikshuk: warrior-monks.

• Calanara: rangers of a riding, an anveshak with a bond to the environment.

• Hatyaara: anveshak executioners.

• Jujōkōrā: gamblers who use their skills to punish cheaters.

• Kaṭaṟkoḷḷaiyar: anveshaks among the Aumanil, pirates.

• Koḷḷaikkāraṉ: anveshaks who live in the countryside and resort to justice-by-banditry.

• Mukavar: religious anveshak.

• Mūttavar: community elders.

• Nyaayaadheesh: judges among the community who pronounce sentences on those captured by the anveshaks.

• Pathapradarshak: gurus who guide people to the way.

• Puraṭcikaramāṉa: revolutionary organizers.

• Taṭṭaccu: in technologically advanced eras, they are hackers for justice.

• Tatasth: bhats who recite poetry about the ancestors.

• Utaviyāḷar: attendants of the cycle of justice.

• Vāḷvīraṉ: rare and special sword-wielders of justice.

• Vidooshak: fools who speak truth and justice to the unjust.

Outside View

“Three-faced bastards. Liars, thieves, and killers. They’ll steal your coin, your liver, and your soul as quick as they can, then blame you for it. Spit on them, it’s the only time they get clean.”

Notables

• Mutalkuḻantai, Nanmai Ascendant, Aeonian, first-born of the second generation of nanmi, true hijra

• Mutaltantai, Nanmai Subsequent, Aeonian, Second of the Nanmai, First of the Fallen Kings

• Mutaltāy, Eldest, Nanmai Manifest, Aeonian, First of the Nanmai, First of the Free

Estimated Populations

• Aumanil: 1 million

• Kitezhi: 10,000

• Patukavalar: 100,000

• Urthi: 10 million

• Others: 2 million

Sample Stats

PRO 11
ATH 11
STR 11
AWA 11
WIL 11
PRS 11
STH 11

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Old Nanmai Page

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Nymphs

Nymphs are beings who embody a particular type of landscape or terrain who are all female-assigned nations. They were born from the landscapes themselves, willed to life by the Goddess. There are many kinds of nymphs, but they all belong to one species.

Species: Nymph

Nymph Nations

Alseid (radiance) - glens and groves
Asteriad (qeernariji) - stars
Auloniad (tmakikan) - valley, pasture, glens
Auraed (kiiric yihi) - breezes
Hectarid (euphony) - rustic dances
Hesperid (ma'dhahabi) sunsets and golden light
Lampad (poarta) - underworld, torch-bearers
Leimakid (livadi) - meadows
Maenad (stagma) - wine
Melinoed (uafas) - thick forest
Napaead (dumaqu) - dells
Oread (kazaddarean) - mountains

Dryades

Dryades are a subset of nymphs, but they are also green folk and are thus classified under both.

All dryades are beings who create soulbonds with plants. The term "dryad" refers originally to those who bond to oak trees but has become an umbrella term, while those who bond to other trees often have different names and cultural variations, they do not constitute separate species or nation. Indeed, a dryad is born without a tree bond and can choose any tree she likes. All dryades have a dryad form (nymphoid) and hamadryad form (bonded to the plant, almost unified). They are classified as adelfoi because they are all female-assigned at birth, but they are foremost the ordinal elementals of wood.

Species: Dryad

Dryad Nations

Green Dryades:
Acernid (sycamore trees) (prasinofos)
Babnuad (blackwood trees) (prasinofos)
Castaneid (chestnut trees) (prasinofos)
Dalbergiad (rosewood trees) (prasinofos)
Dryad (oak trees) (prasinofos)
Priscad (wattieza trees) (prasinofos)
Silvad (sylvanwood trees) (prasinofos)

Viridian Dryades:
Akakiad (acacia trees) (ginginyuneti)
Anthousai (magnolia trees) (hasken fure)
Apelpisiad (cypress trees) (parfum de marais)
Archiad (sequoia trees) (ashar)
Daphnad (laurel trees) (euskepsia)
Elatad (spruce trees) (tykva vlast)
Epimelide (apple trees) (tmakikan)
Filyrad (linden trees) (dumaqu)
Fteliad (elm trees) (uafas)
Kalysynad (dogwood trees) (holy virtue)
Meliad (ash trees) (fuinneamh)
Munduad (axis mundi) (genesis)
Oxalidad (sourwood tree) (unfugl)
Pefkad (pine trees) (viridian aether)
Vamvakiad (cottonwood trees) (livadi)

Old Dryad Page

Naiads

Water nymphs:

Species: Naiad

Naiad Nations

Coryciad (true shadow) - deep cavern pools
Crinaead (hegnh) - fountains/cities
Eleionomaed (parfum de marais) - swamps
Hyad (bijalee) - rain and storms
Limnad (dumaqu) - lakes
Naiad (conflueverant) - freshwater
Nereid (conflueverant) - saltwater/seas
Oceanid (hasken fure) - springs
Pegaead (holy virtue) - springs
Pegasid (yahas) - wells
Pleiad (complexity) - rain/stars
Potamid (ethereal essence) - rivers

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River Maidens

River maidens are adelfoi who sing upon the rocks of rivers (but not seas, like sirens).

Species: River Maiden

River Maiden Nations

Bewegenmaed ()
Flosshilde ()
Lorelei ()
Wellgunde ()
Woglinde ()

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Serpentines

Serpentine adelfoi. The nations formed as the lamias spread around Shem.

Bai Suzhen (life) (white snake) (Legend of the White Snake)
Egle (fate)
Futakuchi-onna (famine)
Gorgon (justice)
Harionago (pride)
Kiyohime (virtue)
Lamia (wisdom)
Mami Uati (mami wata) (water)
Moura Encantada (change)
Nure-onna (pestilence)
Shahmaran (health)
Tlanchana (story)
Xtabay (liberation)

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Taala

Taala

People of healing clay.

Basics

• Taxonomic Order: Metahumans

• Taxonomic Family: Polymorphics

• Alignment: Celestial

• Energy: Curacion

• Lifespan: 120-150 years

• Diet: Salt- and mineral-heavy mortal fare

• Habitat: Temperate hills, flatlands, and valleys

Origins

Humans whose flesh baked into clay as they tried to heal the world.

Description

Taala appear to be humans made of clay. They move and operate just like humans, have blood and organs like humans, but their flesh is made of reddish clay.

Shapeshifting

Because their flesh is made of clay, taala can reshape it as they see fit. They cannot create new clay except through growth, nor can they shape bone, organs, blood, etc., but they can make their flesh into different forms and shapes.

Procreation

Taala reproduce with one another sexually. They can reproduce with other metahumans, and the species will follow that of the birthing parent. They cannot reproduce with other species without supernatural intervention.

Powers

Taala can take parts of their clay and press it into other taala in order to share clay. When they do this, they allow the other taala to feel their emotions and sense some of their thoughts.

Healing

The clay of a taala has healing properties. If they sacrifice their clay and use it as a poultice, wrap, tourniquet, bandage, or otherwise apply it to a wound, it will heal that wound slowly but surely, even if the wound should be fatal. If they apply it to the head, chest, or stomach of a sick person, that person will heal slowly but surely, even from fatal diseases. There are limits to their powers, but they go beyond what most healers can do.

Unlike ashar, the energy of life, the energy within taala is curacion, which is distinctly the energy of healing, health, curing, medicine. Ashar includes and understands that death and disease are a part of life; though ashar can be used to heal someone or even revive someone from death, it must be forced to. Curacion, which is part of the clay of the taala, will automatically do so if applied to someone. The default of their healing magic is that it will restore a body to the state that is most conducive to living longer.

If a taala needs to alter someone’s body in order to heal them in a manner that does not automatically heal, they must have a knowledge of what they are doing to direct the energy. That is, they can heal automatically with no knowledge of biology if they simply use their clay undirected, but if they direct the energy to do something, they need to know what they are telling it to do or they could cause major problems.

Power Required

The power required to heal something is equal to how close it has brought someone to death. A disease, any disease, caught early, can be easily cured, but in late stages, if the body has suffered a lot of damage, even a common cold will be hard to cure.

The power a taala has is determined by how much clay they use, how healthy they are, and how much they have used their clay to heal before - the more they have helped others, the more power they have to keep doing so.

If they misuse their power to harm others (excluding the undead), they will lose their powers to a degree equal to the harm they cause. If they completely run out of power to heal, their bodies dry out and they become conscious statues, a fate worse than death.

Some general guidelines on difficulties:

• Flesh wound: 1

• Normal wound: 7

• Deep wound: 13

• Re-attaching a newly missing limb: 16

• Mortal wound: 19

• Restoring a newly missing limb without having the limb to re-attached: 22

• Near-death or technically dead: 25

Unusual Circumstances

Curacion does not take social factors into concern - i.e., it will not turn a person of an oppressed group into a member of a non-oppressed group. Some forms of paraplegia, for example, will not be healed by default. If there is a current source of that paraplegia affecting a person - ongoing damage to nerves, damage from disease, or an unhealed wound - that will heal and probably restore walking ability, but if a person has an old injury that is not life-threatening but prevents use of their legs, the energy will not automatically heal it.

Forcing curacion to alter a body in order to heal in a manner that isn’t the default is not difficult - it simply requires the taala touch their clay that is being used to heal with and will it to do so - but it comes with a risk. If the taala alters the body in a manner that will shorten life rather than extend or preserve it, the powers of healing within that taala will weaken, possibly even go away if they kill someone with it. And if they lose this power, their clay becomes unliving, thus turning them into conscious but immobile statues.

As such, there are certain conditions considered maladies in class societies that are not truly maladies - autism, having a great weight, being transgender - that curacion will not affect unless willed to do so by the taala using their power.

Most taala will not alter someone’s autism, as altering the brain is very risky and they probably don’t know how to alter it to change the autism anyway, even if there is ample evidence that ableist culture is harming the autistic person.

Taala do not casually alter someone’s weight, either - it’s difficult to create mass for thin people (it requires transforming clay) and removing weight requires (a) doing something with the excess tissue and (b) it can lead to unforeseen health complications without knowing how to change weight safely. Only those taala who have studied anatomy and biology will even try to do something about a person’s weight, and then only with what they deem a very good reason. For those people who weigh more than average and have health conditions related to it, the curacion simply heals the condition and not the weight. For the most part, this is all that’s needed, anyway.

For transgender people, taala are sometimes capable of altering their bodies to better match society’s expectations relatively safely. Thus, it depends on the taala’s comfort level with altering someone’s body, their own beliefs about gender and bodies, and their confidence in altering a body. They can, however, use their clay to alleviate the physical and mental stress of dysphoria, even if it’s only temporary.

For other questions, consult the GM.

Weaknesses

Vile energy and brown aether can kill them.

Nations

There are four nations of the taala:

• Bahut Sa: the original nation in subcontinental Dabusen who were formed during the ritual of healing.

• Bolana: a breakoff nation of those who rejected the gift of healing and have embraced the powers of blood for the sake of blood as magic.

• Mittee: a breakoff nation of those who rejected the gift of healing and have embraced the powers of baleblood to fight the fires of curacion.

Culture

The Bahut Sa are a small nation in subcontinental Dabusen. They were once human, but they engaged in a ritual seeking to heal the entire world, ridding it of disease, and through this ritual burnt themselves into malleable clay forms. Or so their legends say.

Long ago, after the ritual, the original Bahut Sa were a small, classless people living in the foothills of Highreach, helping any who came through their territory and sharing their clay with all who they met. But as classes developed in nations around them, they became targets. They were hunted and enslaved by the nascent empires, and for Ages, this was their existence. Very few lived outside of enslavement. They were prized for their healing powers, and as slaves, they served emperors, god-kings, nobles, and generals. To this day, they are still sought after by the slaving empires and traders. But as empires rose and fell in their home region, some were able to escape and reclaim their culture.

They live in small communities isolated from other nations because of the long history of enslavement they have suffered. As an oppressed nation with no country of their own, they have long since left behind their distant roots as a matriarchal society and integrated into the various countries they now dwell in. Some of their customs do survive, however.

Bahut Sa live in households that include multiple generations, only splitting off when there is no room for more. When this happens, the youngest adults (ages 22 and up) find their own places to live, often close to one another if possible. Every week, the whole family gathers if they can, at least once, for a large meal. At this meal, they share their clay and tell stories of those they helped in the week, if they have. Then they tell the story of their family, going back as many generations as they can remember.

Every Bahut Sa child is raised by their extended family. Though they generally follow the norms of the society they are in, they still retain a handful of their own traditional milestones. At birth, the birthing parent shares clay with their child, and only the birthing parent will do so until the child is about 12. At that time, they will share with the whole family. It is looked down upon for a child to share clay outside of the family unless they are engaged to someone. By age 20, however, most taala have begun to branch out and seek other connections. At age 22, there is a coming of age rite called sakht ("hardening") wherein they are washed in special oils, then sit beside a fire for an entire night, letting their clay become rigid. In the morning, they rise, letting the hardened surface clay break off and come out with a fresh skin.

Despite their oppression, they have rules among their own that it is forbidden to refuse to heal the sick or injured, with the only exception being Agikaani military or rulers or plague-bearers from anywhere. The taala remember all too well the breeding, work, and death camps of Agikaan, and they refuse to heal those they see as responsible. Because they refuse to heal Agikaani leaders, they are often executed in Agikaan even to this day. Plague-bearers intentionally spread dangerous diseases, so they do not heal those who cause such horror. They see it as furthering the spread of disease (which is accurate).

Because they have supernatural healing abilities, they study medical science, anatomy, and biology, but through a mystic lens that they refer to as Rakt Kee Vidya. Rather than scientific terminology, it is all couched in ancient words and wisdom and metaphors. They honor others who study medicine in more modern ays, though, and view them as the best of other nations. They take them in often to discuss medical philosophy and teach them esoteric means of healing.

Music among the Bahut Sa is passed down through their families, and special songs are sung during festive occasions and celebrations. These songs all tell silly tales of animals; they once had more symbolic meanings, but those have been lost.

National Cultures

• Bolana: the Bolana rejected their clay forms in horror and sought to reawaken their flesh, thus turning to bloodcasting. They perform rituals as they grow up to restore their flesh and become “more human”, a form of complicated national self-loathing. They are never successful at completely rejecting their clay form, however, and all of them still retain healing abilities, just much weaker (it is culturally frowned upon).

• Mittee: the Mittee use baleblood in an effort to drive the curacion from their own bodies. It works temporarily, but the two energies conflict. They must constantly reinfuse themselves with baleblood, making them quasi-Baleful. They are horrifying, violent warriors who are feared as a culture.

Esoterica

Taala are beings of curacion and the greatest of its wielders. They also commonly use emotional resonance, flux, and mijjit. They are also commonly users of blood energy, ashar, stagma, humors, tmakikan, hegnh, mansam, banaru, aifaellam, prasinofos, euergasia, hasken fure, tyvka vlast, oalkhyaloataa, yahas, euphoria, nzwara murazvo, euphony, lahab al'qalb, ma'dhahabi, bijalee, radiance, spirit energy, ethereal essence, menab'e, waarheid, nommos, kazaddarean, bailaohu jinghua, iremia, and poarta.

Their healers are called aarogy karanevaala, and they mix a number of esoteric energies into their work. Curacion, mijjit, and emotional resonance are the main parts of it, but they also use blood energy, ashar, and tmakikan to complement those. They use prasinofos, hasken fure, and tyvka vlast for making medicines, and they use hegnh, banaru, and yahas to bring together protective and healing energies. Euphoria and iremia are used to heal emotional states, and oalkhaylaoataa is used to make the weak stronger. If they treat animals, they also use nzwara murazvo. Sometimes they use lahab al'qalb, ma'dhahabi, or bijalee for heat or electrical support, especially for cauterizing or shock therapy.

Religion

The Bahut Sa worship Aushadheey Paanee, called Lahuen Có in eastern Palhur, who is the Divine they say saved them during the ritual of healing. He is the bringer of healing waters, and he is said to soften their clay. He is seen as not their progenitor, but the one who breathed healing into their clay when they were lost. He is their teacher, and as such, they are committed to teaching others to honor him. He and his consort, Chumma Dava, are the first healers in the world, they believe. Aushadheey and Chumma are always together, and every statue of the two shows them kissing, god and mortal. It is their union which made the clay soft, their tears of love that did so. Aushadheey is seen as a plump man, sometimes with quail feathers on his arms; he rides a giant quail. Chumma is seen as a shorter man, stocky and strong, sometimes with the head of a goat, sometimes riding one. He always carries an ewer full of glowing water, which he pours into the mouth of Aushadheey before they kiss.

Those who lead the teachings of Aushadheey Paanee are called shikshakon kee (sing. shikshak). They lead prayers, teach the stories of their god, and keep all medical knowledge of the community. They go into the higher mountains and meditate for many months, then come down to teach, then go back up. Sometimes, they find someone who they view as especially holy, and they take them with them. Most are men, but some teerasa raasta go as well. They never cut or shave any of their hair, no matter their genders, and they wear quail-feather mantles while they teach.

The main customs they follow are the blessings of the dying, funerals (giving the body to water, so that its clay may be returned to the world), and prayers of protection against plagues. These last only happen when relevant.

Gender

Traditionally, gender among the Bahut Sa has been seen as malleable, and given their mutable bodies, they did not connect biology and gender until forced to do so by oppressing nations. They still have some customs that eschew gender norms among them, particularly their respect for those who do not match the rigid gender roles of their oppressors (effectively, trans people, though they call them teesara raasta). Among them, the teesara raasta are honored as more potent healers (which statistically is true, though not set in stone). Same-sex marriage is honored among them even when it is not by their oppressors.

Economy

The Bahut Sa live within other countries and therefore obey their economies.

Military

The Bahut Sa do not have their own military, nor is combat a major part of their culture.

Language

Their language is based on Hindi.

Trade

Bahut Sa trade their healing skills to others, though they never turn anyone away.

Occupations

• Aarogy Karanevaala, those who practice healing for a living

• Shikshak, a guru of the Healing Waters

Outside View

Bahut Sa are an oppressed nation throughout their former homelands. They are viewed as a means to an end by ruling classes, and as heretics or cannibals by others. This latter is a misinterpretation of the sharing of clay that is intentionally spread by those who seek to keep them oppressed. Those who get to know them or live closer to them tend to realize how untrue it is and how potent and helpful their healing powers are.

Notables

• Tamanna Mohanty, Taala Manifest, Aeonian

• Chumma Dava, First Healer, Consort of Aushadheey Paanee, Jack of Opals, Aeonian

Estimated Populations

• Bahut Sa: 20 million

• Bolana: 5,000

• Mittee: 5,000

• Other: 5 million

Sample Stats

PRO 6
ATH 8
STR 9
AWA 8
WIL 8
PRS 7
STH 7

Clay 11

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Transcendants

Transcendants are living celestial energy. Used to be etherions.

Chichiltic (valor) - used to be glory (nahuatl lang)
Emaria (equality) (basque lang)
Gvnigalisdi (community) (cherokee lang)
Hili Teg (love) - used to be erosian (sumerian lang)
Huoli (labor) - used to be devoir (chinese lang)
Kaluwagan (liberation) (filipino lang)
Kiese (joy) - used to be lavrencian (kongo lang)
Miren Tok (peace) (slovenian lang)
Nyasha Mhenyu (hope) (shona lang)
Rsi (wisdom)
Upachaar Oorju (health) (hindi lang) used to be opalescent
Zontano Fos (vision) - used to be prismal (greek lang)

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Zazotleins

Central American spirit beings: Aztec, Maya, Olmec, Mixtec, Zapotec, and Talamancan

Amamaniliztli (storm) - based on the weather deities of the Maya and Zapotec - used to be chaac
Ateixco (valor) - based on the Maya heroes, esp. twin and maize heroes
Axoxohuilli (water) - based on the water deities of the Aztec
Cielo (wind) - based on the sky deities of the Aztec
Cochittaliztli (dream) - based on Pelaca of the Zapotec
Ixlaltic (earth) - based on the earth deities of the Aztec
Miquetl (death) - based on the death deities of the Aztec and the Maya
Ocelome (fauna) - based on the jaguar gods of Central America
Oloxochitl (harvest) - based on maize gods of the Zapotec and Olmec and others
Quetztia (creation) - based on creator gods of Central America, esp Maya
Tenahuan (ancestors) - based on the matron deities of the Aztec
Tlacatli (sun) - based on the Lord of the Day of the Aztec and the Maya sun deities
Tletzintli (fire) - based on the fire deities of the Aztec
Yaohuitl (war) - based on Maya war deities
Yohualtica (moons) - based on the Lords of the Night of the Aztec and the Maya moon deities

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Zitelli

Zitelli (sing. zitellu) are "children" of the Fortunate Isles who never seem to age and seem to fade from view when perceived.

Feito (luck)
Irreale (misfortune)
Senza Esse (serendipity)