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Duke Albrecht's Winter

Part of History of Juhnvechteya

The Winter of 612-613 of the Joran Calendar (362-363 of the Vechtese Calendar) was the harshest in recorded history, and devastated the continent and regions beyond. Approximately 20,000 people froze to death across the region, many crops would freeze and die, and other effects would ravage the north of Juhnvechteya. It was called Duke Albrecht’s Winter, mocking the Joran usurper. Some believe that his act of betrayal caused Werry to curse the continent with the winter

List of Direct effects

### Freezes

For the first time in recorded history, the entire Gulf of Lemcino, in Cinelli, froze over. This would trap the First Glass Fleet of Erigarash in the bay, and hundreds of the sailors aboard would die.

### Famine

Crops would fail across Juhnvechteya, being frozen where they grew. This would cause famine throughout the realms of the continent, particularly in Stribrna Joraje, Khoorte and Toradzland, where war had already ravaged the fields. The failure of the corps would only compound the effects of the war, and many would starve for months following the winter’s end due to failed harvests.

### Disease

Lower temperature allows diseases to thrive in the region. Multiple plagues spread across the continent, devastating the urban populations of Juhnvechteya. The combination of disease and the cold would wreak havoc in the northernmost climes of the region, disproportionately effecting the urban centers of Cinelli, as well as Syhtia and Predastad.

### Böhmist Uprising

The failure of the rulers of Toradzland to aid the people during the winter led to a peasant uprising in Strobau in 613, led by Farar Böhm. This would soon spiral into revolts across the country, and the Kovac family would be ousted from power.

### The Reckoning of the Zegets

The Zegets, a semi-nomadic people inhabiting the south of Brankonya, suffered greatly by famine. Collectively, they gathered in a diet, and elected the chieftain Ûystil as first Masked King in over a century. Ûystil then led the clans of the Zegets north, to pillage the lands of Brankonya in order to ensure the survival of his own people. This would be the beginning of the Reckoning of the Zegets, which would see the nomads rampage across all of southern Juhnvechteya, killing and enslaving thousands across Brankonya, Toradzland, and western Stôrjany.
The Böhmsong (Song)

*Part of Folk Songs of Juhnvechteya*

This song is associated (for obvious reasons) with the Böhmists faction of revolutionaries in Toradzland. Written following the Siege of Elderbaurg, it became popular with the soldiers of the movement, and was often sung by them and their branch-factions such as the Wêborite movement as they marched. Legend has it that the song was written by a young boy who was the banner-holder of Böhm during the Siege of Elderbaurg, though this is unlikely. Due to it’s catchy tune, it became a popular folk song following the wars.

The following version is recorded by Hërlec Vasser, a Brankon-Toradzisch folklorist.

*Deluded scoundrels curse the land*

*Kadi-bim kadi-bam kadi-buma*

*The air, it reeks, of sulfur and burns*

*And Böhm goes wandering on*

*It sounds so pleasant*

*His wishes for the land*

*Without lords, or kings,*

*In Gorsarkhas Greflikita*

*With Werry’s High Blessing*

*The corrupt Kovacs must be killed*

*It is our god-given-goal*

*It shall be done with sword and stone*

*And their allies will also be razed*

*Every mouse and house*

*Every wife and man*

*Every village, town, every farm and hill*

*And Böhm goes wandering on*

*Father Böhm marks a small figure*

*Though his sword is miles long*

*And when it swings,*

*it strikes with strength*

*And his foes go tumbling down*

*The lying pests must be brought down*

*Everything done unto the corrupt*

*Shall be thanked by Werry’s Host*

*This song is coming to an end*

*And it’s singer has*

*Reaped many spoils of the corrupted*

*And of egatl drank his share*

*His name is Mikel Millömen*

*And he set fifteen towns ablaze*

*He never tired of it.*
The Flame (Otheiae Folklore)

Part of Folklore of Otheia

The Flame is an entity of Otheiae folklore. It is generally considered a form of nature guardian.

Said to be a spirit wreathed in fire, the Flame appears during the twilight hours of dawn and dusk. It bears both male and female characteristics, and is seen wandering through woodlands, particularly near small streams and other small bodies of water. Notably, water will not extinguish the Flame. It’s presence is always preceded by the smell of woodsmoke.

The Flame marks its passage and territory through scorching brands on trees, merely through touching them. It produces no smoke, rather the mark simply appears upon the tree where the Flame makes contact with it. However, unless it means to, it will not scorch what it passes or contacts.

The Flame is a naturally curious entity, often stopping to inspect anything it comes across in its territory, such as picked tomatoes left by woodsmen. Anything it inspects will be charred slightly.

The Flame is thought to be nonviolent, however, it is reputed to be extremely hot to the touch, when disturbed, it will release a bright flash, harming the eyes of the unprepared, and disappear into thin air. There are some fringe reports of attacks by the Flame, wherein it is provoked, and will burn the victim severely, however these are few and generally thought by scholars to be fabrications.
Sarektey

Sarektey is a great witch that resides in Codmendia, and is considered to be the most powerful witch there.

## The Brixto incident

In the year 319 king Brixto Covald I was killed by Sarektey. An outtake from Toleban Streygeto's "The Saxa Sagas: King Brixto Covald" reads: On that frightful Summer day, in 319, I was there. I was standing there outside the palace among the vast crows, I could barely see him, I was not in the very front. The king was holding a speech praising the army. Suddenly I saw in the sky what looked like a bird, an unusually big one I could see it clearly. Then soon everyone started panicking, for it was a witch! The king had no time to react, she did not stop at all, she simply pointed a stick at him and he dropped dead. There was no beam, no delay, he just immediately dropped dead. Then she just kept going, she didn't even slow down at all to hit the target, didn't even say anything, no maniacal laughter. I was left absolutely petrified, and so was everyone else".
Esul Handra and the Kaxep Lobsters

Part of Armies of Otheia

Part of Characters of Otheia

The Kaxep Lobsters are a 700-strong regiment of heavily armored cavalrymen from the Petty Realm of Kaxep. Founded by their current colonel, Esul Handra, they are the most noteworthy of the few remaining heavy cavalry units in Otheia.

### The Colonel

Handra is an eccentric man. Noted for a fondness for flamboyant clothing and an outspoken nature, he was granted permission to raise a regiment of cavalrymen by the Kara of Kaxep in 359 to fight in the Kaxep Civil War. Inspired by historic units of cavalry and the cavalry of Ariac, he chose to equip his regiment in extremely heavy armor.

The colonel himself is known as a highly opinionated man, always ready to start an argument, in which he takes great pleasure. He wears gaudy clothes and large feathered hats when off the battlefield, and wears a set of black heavy armor when on it. He studied history in the city of Hihhill, which may have influenced the creation of his unit.

### History of the Lobsters

Raised in 360 by Handra, the unit first fought at the Battle of Eddiyll Bluff, where it saw adduce success, overrunning infantry in a shock charge, before storming the positions of the enemy mages and cutting them down, allowing none to flee. Soon after, however, they met with defeat at the Battle of Asras, where they were routed by a large formation enemy infantry, and fled down a sheer drop. Suffering 40% casualties from the engagement, and a further 10% (with 50% horse losses) during the rout and fall, they were reformed and fought successfully at the following Battle of Neyus, seeing the Colonel cut down the enemy commander in a duel, which brought the war to an end.

Following the Civil War, the unit was placed into reserve, but was rapidly remobilized when their strength, such as their near-invulnerability on the battlefield, became apparent as a useful tool. Today they are stationed in eastern Kaxep

### Equipment

What makes the Lobsters unique of all soldiers in the Augkarate is their equipment. They are enclosed from their heads to their knees in thick, black riveted armor, which is able to resist most small calibre projectiles thrown by mages, and also lends them the name of “Lobsters”. This armor is very thick and heavy, weighing over 30 kilograms, and is extraordinarily expensive, costing over 450 silver naudu. As such, the regiment is comprised primarily of those who can afford the armor, the wealthiest of Kaxep. Their horses are also armored, though in a lighter fashion.

Aside from their signature armor, they are equipped with curved kilij swords for slashing at opponents, and some carry short pistols.

### Legacy

While other realms acknowledge the effectiveness of the Lobsters, they are hesitant to equip any of their own regiments as such. Most realms balk at the expense of equipping a regiment in such expensive armor, preferring instead to equip more, cheaper soldiers. In addition, the mixed success rate of the unit has some questioning its overall effectiveness
Beruvian Brotherhood of the Sword

*Part of Armies of Juhnvechteya*

The Beruvian Brotherhood of the Sword is a holy order of knights sworn to the Bishop of Aingz. Based out of Aingz and operating primarily within Beruvia and the Pzenmarg, it consists of 51 knights and approximately 2000 other soldiers, primarily light and heavy cavalry, with about a thousand dedicated footmen and archers. Commanded by Grandmaster Volhilm Hes-Lettman, it is the largest military force in the north of Beruvia.

Founded during the expulsion of the Kauts from Toradzland, the Brotherhood would aid in the conflict, liberating the northern reaches of Beruvia from Kaut rule. They would build the castle at Aingbaurk as a base to protect the new conquests, which would later become the seat of the bishop of Aingz.

In the following centuries, after the stabilization of Toradzland, their activities would mainly be reduced to patrolling the lands between the cities and towns, which were crawling with bandits, brigands, footpads and other highwaymen. This was due to the rulers of Toradzland, the Kovac dynasty, neglecting the countryside to a such a degree that banditry was more common there than anywhere else in the world. The knights of the Brotherhood would prove adept at this, patrolling for bandits and swiftly overwhelming the lightly armored, untrained criminals with their superior equipment, skills, and tactics.

When a crusade is called by the Werran Church, the Brotherhood always answers, typically dispatching several dozen knights and a few hundred soldiers to join the Blazen Banner.

Recently, the Brotherhood has been exclusively battling Böhmist incursions into Northern Beruvia. Their tactics of sudden charges from hidden positions into unsuspecting fighters, perfected from centuries of fighting banditry, has proven equally effective against the Böhmist factions, small numbers of their men being cut down before they can respond. Avoiding field battles, the Brotherhood is slowly whittling down several Böhmist incursions, who are unable to employ their typical tactics of using their heavy guns against massed heavy cavalry and infantry.

Many of the younger knights decry the current method of war as dishonorable, preferring to have a field battle, though the Grandmaster, and his brother Bishop Valdemārs of Aingz, wish to keep the brotherhood’s small numbers intact, awaiting the re-emergence of the Kovacs, when they plan to join the loyal elements of the Prinzheer in destroying the revolutionaries

The Brotherhood’s sigil is the orange Blazen above a red sword.
Life on the Südisch swamps

Where the river Ebben, Botz and Torad meet is a vast reed swamp that stretches for miles. This part of the river stays flooded most of the year, and has proved a challenge for Lords in years past to control and cross. But among the extensive marshes lay small settlements where the natural waterways of the river deposit alluvial material. The people here are isolated from the rest of the Südzland, speaking the dialect Räabisch; they are the Räabs.

The marshes of the Lower Torad provide shelter for the Räabs, who have formed small farming communities on the little available land. There, they take small Keites out onto the slow flowing waters of the Torad and fish. The swamps prove as a brilliant place to bring up young fish, with its slow flowing waters and sheltered reeds; coincidentally it was also great for fishing. When summer comes around, the harvest of Wild rice is ready. Wild rice grows on reed like plants and is scythed onto the keites in bunches during the late summer months. These foods prove as the staple for the Räabisch diet, who live a humble life.

The humble lives of the Räabs attracted monks who built a small monastery on one of the uninhabited islands. Only 17 monks are ever allowed on the island at one time, and they stay till death. The villagers don’t bother them; they’ve far too much work to do, and the monks do not bother them.

Räabisch culture has remained preserved throughout the ages, with the lords of the Südzland not paying much attention to the vagabonds in the swamp; besides they had no money to tax. The life of a Räab was one without the hustle and bustle of modern  Juhnvechteya. It was one of peace, as the Räabs never involved themselves in violence.
Witch Guild of Stribrna Joraje

Part of Culture of Juhnvechteya

The Witch Guild of Joraje is an organization comprised of seven of the region’s Great Witches. Together, they make decisions such as how to price their medicines, potions and other services. Collectively, they also make dealings with other organizations through their Guild, though the rules of the guild do not prohibit making deals without its involvement or knowledge, and so each witch retains autonomy in all but the pricings of their services.

While representing its members, membership in the guild is not required of Great Witches. Indeed, out of the ten-or-so Great Witches who inhabit Joraje, only seven are members of the guild.

An example of a deal made between the Witch Guild and an outside actor was made with Albrecht an Taepe, who contracted the guild to produce medicines to heal his soldiers at the Battle of Žynoc.

Members of the Witch Guild are:

* Witch Marie
* Witch Hana
* Witch Ursala the Kind
* Witch Adela
* Red Annah of the Silberwald
* Witch Lucie
* Witch Natalie
Ignák Bēržinaš

*Part of Characters of Juhnvechteya*

Ignák Bēržinaš is a Joran bandit, nobleman, and captain of the Trînasti Free Army in service to Albrecht an Taepe.

Born a serf near Pečka in 582, he left home and became a bandit at the age of 16, and would travel the country. It is said he even spent time on a pirate ship in the Vechtese Sea. During this time, he would occasionally meet the servants of Saltū Trînasti, whom he would grow to know through working together and against them, depending on the time.

By 599, it is recorded that he was in the employ of Trînasti’s private enforcers, during which time he built up a list of contacts among the mercenary companies of Cinelli. By 605 he was married, and had bought a small manor from an impoverished lord, and he settled down. However, in 610, the Raven’s Revolt began, and he was called up for service by Johann’s army. At the end of the war, he returned to his manor, and found it had been raided by bandits, and his wife and daughter had been kidnapped. This made him into a shell of what he had been before, and he rejoined Trînasti’s army as a captain.

Come the War of Joran Succession, Trînasti devoted his private land and naval forces toward Albrecht’s cause in the civil war, and Ignák was placed in charge of reforming from a company of enforcers into a fully-fledged army, bringing in a few Free Companies from Cinelli to train them. Following that, he began to raid Johannist supply lines on land and at sea.

Following the death of his employer in early 615, Ignák inherited total command of the Trînasti Free Army, and he swore himself to Albrecht’s cause. Defeating Johann’s Amastrii auxiliaries under the command of Duke Gerneko of the Estreve at Biswald in spring of 615, he then marched south toward Karred, where he linked with the White Army in 615. He would keep command the Trînasti, and would crush several revolts while Albrecht’s attention was elsewhere, starting with the Arłberk revolt.

In 618 he would pass command of the Trînasti onto his protégé, Otakar Téssack, and would manage to track down the location of those who took his family with the aid of his contacts. He would find them, and with a company of soldiers, kill them all, before returning to his manor as a Ritter, an honor granted by Albrecht for his service in the war. He would peacefully in his sleep in 640, at the age of 58.
Haloe Esher

*Part of Characters of Otheia*

Haloe has always preferred the wilderness to the comfort of the civilized world.

Born to a Horvath mother and an Otheiae father in Stecer in the Steel Realm, he was trapped between two worlds in his early life. Neither would accept him, and he was alienated from his neighbors from the beginning. When his mother was killed, he made the choice to abandon the civilization that held him in contempt.

While on the streets, he was taken in by a man named Rakek. Rakek saw talent in the young boy, and inducted him into the Highstreet Gang, a band of criminals. There, Rakek mentored him on the ways of the criminal world, and how to survive. Haloe rose through the ranks of the gang, from a simple runner to a smuggler, and eventually he became a full fledged bandit in the gang.

One day, however, on the prospect of a big score, the gang raided a village. However, the silver-laden convoy they had expected was not present. Enraged, Rakek ordered the deaths of all the villagers. While Haloe had done many things he was not proud of, this would prove too much for the young man.

That night, he snuck away from the gang’s camp, and left that life behind. He would join the Landguard of the Steel Realm, and vowed to protect the people of the country. His ultimate goal is to facilitate the downfall of the Highstreet Gang, and see Rakek brought to justice.
Flames of war

3000 Drukai warriors stood outside the mighty walls of Dorgoil, their scales reflecting the vicious desert sunlight. They would soon march north, only stopping when they reached Rumen or all died in battle. Being born soldiers these reptiles where extremely adept in the art of war, wielding weapons that would have been passed down for generations and with enough Pyrx Spice to last army weeks. Only 1 thing was missing, their Kisurani allies.

Just on time the first of their “smooth skin” allies would start to arrive on large river barges. Over the course of the day over 7000 of Kisurans finest would land, splitting themselves evenly on either riverbank, 2,000 joining the Drukai and 5,000 landing in Enkidu. The barges would return to Yianushir to collect more supplies to keep the army fed. Malik Nanuk would meet with the leader of Dorgoil in a similar way that his predecessor Ish Yarser had done and by the next day the 2 armies would begin the march north.

Several battles would be fought with river towns and small fortresses along the coast, the Kisurani Dreka proving themselves extremely adept in battle when paired with a wall of pikemen to keep out enemy horse riders. Bombards would be mounted to barges too to allow the heavy artillery to keep up with the quick advances the attackers would make.

Soon both riverbanks would be under Drukai domination, with the governor of Rumen, having heard of the decimation of many massive cities with populations in the 10s of thousands, would surrender to the Kisurani general, Hur Halnanukh, who would raise the banner of the Ilu Dynasty over the city, before a small disagreement between the Drukai General and himself would see the banner lowered in place of the banner of Dorgoil.

Peace would be made with Enkidu who ceded the western riverbanks to Dorgoil in exchange for the body of Rashur Erimar being returned from Kisuran. Urudik would continue to fight for many more months, even taking back a few smaller towns before they would be forced to surrender after a group of Drukai assasins snuck into the Red City and kidnapped their Leader and threatened to castrate him. Urudiki gains would not be forfeit and neither would the Drukais, leaving the eastern bank divided.

Overall the war would serve to introduce yet another large power into the Erigresh and weaken the power of Enkidu yet again. Kisuran would be given permanent ports in Rumen in exchange for aid during the war with Kisurani goods now making it as far as Darlinia.
Encyclopedia of New Taragos

Part of Literature of Otheia

The Encyclopedia of New Taragos is a widely distributed nonfiction work published in multiple volumes. It was authored by Barisson Hemah, and is common across the Augkarate of Otheia. The full title reads New Taragos, or the Academy full of all science, divided into subjects and classes, for the wise ones to record, for the fools to learn, for the politicians to practice, for the melancholics to entertain, and so forth.

Judging from the content, and inclusion of numerous stories, anecdotes, and description of exotic phenomena and countries, the work was intended for popular consumption rather than scholarly sourcing, and is aimed to arouse the readers curiosity and desire to learn.

The encyclopedia has been subject to ridicule throughout its history, being viewed by the enlightened as an example of ignorance, superstition and stupidity, contrasting with common Otheiae thought. Despite this, it is seen as a comedic work, and so is found in many households. This is due to several memorable entries, often quoted.

One such entry is the entry for Cow. “Cow: if you don’t know what a cow is, all hope is lost.”

Many of these definitions are often quoted, used as a colorful equivalent of the statement "the concept is more obvious than it appears to be from its more technical definition".

The humor was unintentional, the author likely saw no benefit to defining such common objects. Nevertheless, there are some 20 pages dedicated to the history and breeds of cattle.

The work is well sourced, including data of more than two-hundred writers dating from antiquity to the present, with the addition of personal annotations and opinions from the author himself. One such relates to the topic of Dragons, Hemah writing: “Dragons certainly exist, I myself bore witness to one such skeleton upon my visit to Ariac. Each rib was larger than a common sabre, the beast must have been fearsome indeed.
Jaumdeyr

Jaumdeyr, formerly Joakiez is the capital and largest city in Codmendia. For most of its history the city was called Joakiez and was a Predish city until the Codmendish conquest in 613. Jaumdeyr sits along the point of the Orat river where it splits into three, where the city gets its Codmendish name from, "jaum" river + "deyr" split/divide.
Eisenhut

*Part of Armor of Juhnvechteya*

The Eisenhut is considered by many to be the most common helm in Juhnvechteya. It is typically worn by the peasant infantry which comprise much of the armies of the region.

Sharing a common ancestor with the Topfhelm, the eisenhut came into its own in the 230s/80s JC/VC, and has been a common thread in nearly every battlefield in the region since.

There are many design variations of the eisenhut, from helms with sights integrated into the brim to full visors. They universally take the form of a brimmed hat made of iron, as such the helm is far easier to construct, and is therefore cheaper, than a bascinet or a topfhelm, though is slightly more expensive than a cervelliere skullcap.

The helm can be used in conjunction with a coif of both maille and gambeson, though it could and often is worn without. It is typically secured by a chinstrap.

The eisenhut is used most commonly by infantry, though cavalry and even knights wear them on occasion. The helms have far superior ventilation and hearing compared to a bascinet or a great helm, and are often brought to battle by knights, for if they should choose to have a respite from their hot helmets. Eisenhuts are also commonly used when assaulting castles and cities, as their construction provides protection to the head and shoulders of the wearer from missiles shot from above.
Hardischer Mark

*Part of Numismatics of Juhnvechteya*

The Hardischer Mark is a gold coin in use in Stribrna Joraje, and minted in the Cinelli Palace in Harda. Unlike the typical Mark coin, the Hardischer is worth one-half a pfund, while the traditional mark is worth one-third.

Introduced in the late 400s, the Hardischer Mark is used by nobles and burghers throughout the city of Harda, along the coast of Stribrna Joraje, and into Karred.

With a mass of approximately 10 grams of pure gold, it features the crest of the city of Harda on the obverse, and, usually, the face of the reigning Großburgher of Harda on the reverse. It is notable as one of the first coins in the world to introduce milling to the edges, to prevent clipping and shaving of the precious metal.
Felzmuž

Part of Folklore of Juhnvechteya

Anthropomorphic animals are a common trope of Joran folklore. Sometimes called the Felzmuž, False Men, these animals take on the appearance and mannerisms of humans, and blend into society in this way.

There are numerous stories of different animals becoming Felzmuž, from foxes to wolves to corvids to bears. These faux-people typically either strip their fur as though it were clothing, revealing a human form beneath, or otherwise use magic to morph their appearance.

Felzmuž typically retain certain characteristics of their animal form; for instance a fox might have narrower eyes, high cheekbones, and cunning, while a swan might retain its beauty and grace. Most fear fire more than the average human.

Felzmuž might fall anywhere on the spectrum of morality; some characters are described as good and faithful, others as savage and treacherous.

There are three common threads in folk tales involving the felzmuž. The first is that a respected person, such as a man of wealth, will turn out to be a false-man, typically a fox. Another is that the animal anthropomorphizes itself so that it might get revenge for a wrong done unto it by a human. The final thread is that the creature will fall in love with the human, and will become humanoid that it might marry them.

It is unknown how the Felzmuž came into being, but some scholars speculate that they originate in the unholy origin of man and beast. However, most learned men disregard this theory, rather taking the mainstream view of all creatures possessing spirits, therefore these false-men must have spirits of greater intensity than others of their kind, and are thus able to take the form of a man.

In summary, the Felzmuž are an extremely prevalent trope in Joran folklore, and some nearby cultures have adapted the stories into their own libraries of folktales.
The Mountain Dragon: Defenses of Hihhill

Part of Technology of Otheia

The defenses surrounding the city Hihhill are formidable. Over the centuries, enormous sums of money have been poured into the improvement of its defenses. The House of Roral, which keeps the city as its seat of power, have kept its defenses at the state of the art, to keep their rivals from the city.

### Natural Defenses

As the city is built on a mountainside on the edge of the Eastern Highlands, with the Great Mistwood to its east, the only viable approach is from the northwest. Here, the wide River Dasdrile provides a formidable natural defense, separating the city from the Aselad Plain to the northwest. There is only one bridge crossing the river for several dozen miles in either direction, which enters the city itself.

### Artificial Defenses

The city itself is constructed on the steep slope of a cliff. This is possible due to the great terraces dug out of the hillside. These terraces, rising dozens of meters above the level before are all fortified with large bastions.

Below the terraces lay the lowest level of the defense before the river, which is a wall an average of 5 meters high, and over 10 meters thick. Also bastioned, this wall is comprised of thick packed earth and gravel, and provides a wide fighting platform for the defenders of the city. Facing the River Dasdrile, it prevents an enemy from using the river to infiltrate the city itself.

In the river itself is the Castle Dasdrile. The oldest part of the city’s defenses, it is built upon a natural island where the river bends from north to west. While it is ancient, the superstructure has been demolished, and the space between the walls filled with earth, so as to improve its survivability under fire. It is through the Castle that the one bridge to the city passes, and so it is considered vital to the city’s defense.

On the banks Plains of Aselad, where the river bends, there is a great fortress built. This citadel, built in the shadow of the city, shields the riverine wall from direct fire, and commands the whole of the plain. A state-of-the-art fortress complex, it comprises bastions, ravelines, demilunes, all surrounded by a large most and glacies. The road from the city passes through the fortress, and is designed to allow the attackers minimum cover from the defender’s attacks.

Throughout all the defenses of the cities are cavalier towers with the great furnaces common to the fortresses of the Otheiae, designed to allow the mages to throw stones with far greater force and range than they would otherwise be able.

The defenses of the city have, time and time again throughout recent history, prevented the city from falling to enemy attacks. No enemy has breached the city’s defenses. For this reason it has gained the colloquial name of *the Mountain Dragon* among military planners and engineers. It’s reputation of an impregnable fortress is known far and wide, and it is studied across the land.
Channel Smugglers

*Part of Criminality in Otheia*

The channel smugglers are classified as any smuggler or owler operating on the Channel Estuary. It is through these ambitious and brave criminals that many goods enter the Augkarate, and they make many luxuries available to the lower classes through their efforts.

Operating from the remote shores of the Coastal Realms, and sail longboats to vessels awaiting in the channel, or across to the far side, where they obtain illegal goods, before rowing back to Otheia, where they distribute their haul.

## Smuggler Gangs

Smuggler gangs may be upward of 100 strong, and the smugglers are often in cahoots with corsairs and coastal towns, as smuggling provides a great source of income for any village which takes part. There have been attempts to take down the smuggler gangs, typically headed by the Landguard, but these often fail as the smugglers are well-armed and hardened criminals. On occasion, pitched battles may break out between the smugglers and the authorities, such as the Battle of Iherst Rock, and while the government might win, it will not stop the smugglers, who will often simply change their place of operation.

### Smugglers and Owlers

A smuggler is any person who brings goods into the country illegally, thus avoiding tariffs and customs inspections. It is by the smugglers that many foreign goods enter the Realms, from narcotics such as Vohan to clothing such as Nierae silk, and more mundane items such as untaxed sugar and chocolate.

The owlers, those who send Otheiae goods out of the country, often sell wool and paper, among other things.

All of this harms the profits of the realms and the Augkara, and so it is considered of great import to destroy these gangs.
Fohan Sowe

*Part of Culture of Juhnvechteya*

Fohan Sowe is a Codmendish folk hero, likely born at some point around the 480s.  He was a highwayman robbing travellers across the Kowzder Kowzdar. Despite being a thief, he is admired by many Codmendis, often depicted as a brave and strong man. There are many folk tales and songs about him. He was known as the "one man bandit gang", supposedly becoming richer than the king. The first stories started appearing by the beginning of the 500s.

## Variations:

People quickly started writing down the stories, but the first notable version came in 509. The church was concerned by the glorification of a bandit, so they released a new version, which portrayed Fohan Sowe in a bad light. This sparked much outrage, and the church was criticized for being out of touch. The church quickly stopped promoting this version, and the church version largely remains a piece of the past. Due to being loosely based off of a person that might not even exist, and relying largely on exaggeration, plenty of variants exist. Aside from name variations like Fowan Sow, Fogan Sew, and Fowa Sewë, details about him also differ. In Kasaxa, a common version depicts him a hero who steals from the rich to give to the poor. In the southern areas, a version loosely based off of the church version exists, there he is often used to scare children from going too far off into the woods. In the area just west of Jaumdeyr, he is depicted as being the leader of a bandit gang. Aruerists like to claim him as their one of their own, they believe he was an aruerist who stole from greedy Werrans. The Krirytt goblins take inspiration from the southern Codmendis, and often depict him as a stereotype of a Codmendi; a violent bandit running around on horse and does not like goblins.
Laurices

Part of Otheiae Cuisine

Rabbits are a common domesticated animal in Otheia, being raised for their meat, and less often their fur. One method of consumption of rabbits is laurices, a delicacy favored by the wealthy.

A Laurice is either a newborn (which is usually preferred), or yet-unborn (less common, as it requires the mother to be slaughtered), rabbit, consumed in Otheia. They are often served either in a stew, fried or grilled, usually without the bones removed.

Laurices, eaten in pairs or more, often serve as appetizers at the tables of the wealthy, or may be served as snacks at events where the nobility gather. They are often spiced, and are said to pair well with Rejerrei wines.
Codmend the Great

Codmend, also known as Codewynd or Cowdenwynd was a mystical chieftain of an Egic tribe believed to be the ancestors of the Codmendis. Supposedly he founded what is now Saxa at some point between -325 and -290 JC.

## Tale

Tales tell about a mighty warrior by the name of Codmend, the greatest swordsman to ever live. He was the well respected chieftain of a tribe of mighty warriors. He wanted to find a new location for his people to settle. After days of wandering the vast forests, he had found the perfect spot by the side of the mountain. Yet there was a problem; giants were occupying the space. These giants were around 8 metres tall, with reddish-brown skin, deep black eyes, and wielded large stone clubs. Yet they were no match for the mighty Codmend, who slew every single one of them, his sword could pierce through their stone clubs, and so they stood no chance. This place would eventually come to be known as Saxa, and Codmend was forever known as Codmend the Great. This would mark the beginning of Codmendia.
The Shining Empire

*Part of the Arteli Wars of Conquest*

*Part of History of Ariac*

Deep in the jungles of central Nomos, there was once a strong kingdom known as the Shining Empire. Sprawling throughout the damp terrain, it was so powerful and so wealthy, that it’s cities were built entirely from precious stones. These cities included the Silver City, the Bronze City, the Ruby City, and so forth, yet it’s greatest settlement and capital, was the Golden City.

The prosperity of this nation was shared by few, though. Almost all of its inhabitants were enslaved, beholden to the Masters who lived in the very center of their shining cities.

Eventually, the Empire would encounter the expanding power known as the Arteli kingdom. Jealous of the wealth of the Shining Cities, the Arteli attacked the Empire, and wherever the Arteli went, slaves were freed. Thus, the Shining Empire resisted with all its might. Importing mercenaries and slave-soldiers from across ancient Nomos, they resisted the Arteli for decades, until one day, a group of saboteurs infiltrated the Golden City and stoked the flames of revolt among the slaves there. Languishing under the Masters for thousands of years, the slaves rebelled.

The Masters never expected the revolt, and before they could even contemplate responding, they were set upon. All were crucified, and their decapitated heads were piled in the center of a river. So great were the number of dead that a great island was formed in the river, upon which was built a new city, where the former slaves would settle as freed men.

The revolt would spread to the other Shining Cities, and these Masters would be overwhelmed by their slaves as well. The Arteli would roll through the area, slaughtering any masters who remained, and killing their mercenaries. The Shining Cities would be picked apart by the Arteli, their precious stones sent back to the heartland of their empire to show the triumph of their realm.

The exact location of the Shining Cities has been lost to time, as has the Skull City in the river, which was lost in the Consumptive Plague. Despite this, there have been rumors of a lost city, deep in the jungle, which reflects light in a dazzling kaleidoscope of colors. The rumors of this untouched ruin, titled the Rainbow City by many, has attracted adventurers for centuries. Lured by the promise of an untouched Shining City, encrusted with valuable stones on every surface, people venture into the mosquito-filled jungle, often never to return.
Treaty of Myzyz

The treaty of Myzyz was an agreement signed in 559 between king Dorscwynd V and chieftain Zoz Ysh of the Krirytt tribe in the Myzyz village.

## Background

After Ameikchere declared war on Codmendia in 554, and the Codmendi migrated south, the Codmendi gained a border with the Krirytt. During aruerist times, the Codmendi were very hostile to goblins, having wiped out the now extinct Bidyndydd and Kry Pe tribes. Dorscwynd V wanting to make peace, visited Myzyz and was well-received by the Krirytt.

## Treaty

The treaty put a few things into effect (paraphrased):

1. The Krirytt territory would be drawn on all maps as being part of the Kingdom of Codmendia
2. Though a part of Codmendia, the Krirytt reservation would be founded granting the Krirytt complete self-governance
3. The Krirytt would be guaranteed protection from outsiders at the cost of a small fee.
4. The Krirytt would be granted the freedom to practice their religion, but may not persecute Beruvian Werrans.

## Revision

In 614, after the fall of Ameikchere, Codmendia conquered vast portions of land, granting them a border with the Krille, Ryz, and Kyrdyf. King Axinaw I followed in his great-great-great grandfather's footsteps and revised the treaty of Myzyz to include all these new tribes. Each respective chieftain agreed to the treaty. All reservations follow the four points, with few minor exceptions for a few tribes depending on very specific circumstances. Much of the clergy was strongly opposed to granting them religious freedom.
Army Reforms

After the frankly embarrassing outcome of the war with Askegri many in Kisuran would petition their Malik to turn the army into a force that would not only be able to match the southern Kingdom but surpass them on a 1v1 basis. The first step would be to replace any remaining bronze weapons with iron ones, invited metal workers from all over the Malikate to help design new short swords and spear heads. This first stage would take time to implement as the eastern mines where still recovering from the recent attacks but over the course of the next 2 years the nearly 30,000 strong army would be given a state issues short iron sword, being the pinnacle of weapon design in the Erigiresh at the time. Spears would be replaces much quicker due to the comparatively smaller amount of iron needed for the smaller heads as well as the old designs being easily adapted to the new material.

The next equipment to be modernised was the men’s armour, with the limited armour being fielded being made from bronze and many not having such protection in an attempt to keep the army light on their feet. A new set of tunics would be ordered made of small tablets of bronze stitched together with a copper wire, giving a good mixture of moveability and protection whilst still being light and cheap to make compared to the more personalised armour that had been present. The design would be tested before a large order was made to forgeries across the country and the replacement began.

Larger and heavier shields would also see limited implementation into the army with heavy infantry, being made from heavy woods and kept in place with bronze hoops. The men given these shields would also be trained to perform an imitation of an Askegri shield wall in a hope to replicate the seeming impenetrableness of the formation. They would be given both the new sword as well as an array of heavy axes to help hack their way through enemy lines.
Revanchism in Juhnvechteya

The fracture proved a destabilising change in the religious, cultural and political boundaries of Juhnvechteya, changing the regions makeup for years to come.

In the wake of the Böhmist revolutions of the former fracture, and the political instability in the many Böhmist states that flanked the Torad, views on traditional Werranism changed drastically. The rigid beliefs established by the bishop of Botsbaurg and Aingz alike forbade the small sects of worship in Wêbor (Joran speaking part of Toradzland) and the peoples of the silver hills, who had many lieutenants and saints not considered of the true Werran faith. Upon the sparking of the Böhmist revolution, these heretics united under Jarûska Böhms banner in the hopes of bringing the right to worship in their lands, and brought the Böhmist faith to existence. Yet with time, the weak ties between the Böhmist factions broke, and Toradzland was split among many of the leaders of the revolution.

Whilst revolutions such as this, and it’s predecessor, the Tomasites, were fed from injustices of the church, the latter fracture brought more placid and philosophical schools of Werranism, accompanying the Revanchist and technological movements during that era.

The city of Hlucy grew to become an influential centre of trade in Joraje, which is often attributed to the local noble family, the Horaks. They brought wealth into the city, which helped it grow from a small market town to a bustling city by the latter fracture. The political instability and splintering of the Joran state have way for smaller states to thrive, with much of the Horaks wealth flowing to Hlucy. There a philosopher named Brenou Porâlsti studied the spread of Werranism and role of missionaries in said expansion at the local university. He developed a book by the age of 23, called “Způsob Knihy”. His ideas became popular throughout Lower Joraje and sparked the Revanchist movement of the latter fracture.

### School of Thought

This school of thought suggested that only through the betterment of humanity could humanity be at peace. This betterment could only be achieved by the sword. Those who would not learn by the book would be taught by the sword in order that all of humanity may be improved. Such schools of thought differed hugely from Böhmism, which was created through the injustices on the poor and heretical, whilst revanchism was born through wealth and intellectual interest in the morality of Werranisms expansion.
Lines Loose (Song)

*Part of Folk Songs of Juhnvechteya*

Lines Loose is a traditional folk song originating from the sailors of Tanderland. There are many variations, but most deal with the summer voyages made by Tandisch ships to the distant port of Agan. The variations are mainly found on other trade-routes, and there are other songs set to the melody in other languages. The version below was recorded by Houort van der Liien, a Tandisch folklorist.

*The salty wind is the air of my kin*

*Lines loose! Full sail for Tanderland!*

*I have no gold but I’m on my way home*

*Now we cross the seas to Tanderland!*

The voyage is long and we’ve a ways to go

Sail high! Full sail for Tanderland!

Around the cape of Kinros-Hill,

Across the seas to Tanderland!

The seas are rough and they batter us hard

Stand fast! Full sail for Tanderland!

The water’s cold chills me to my bones!

As we cross the seas to Tanderland!

We find ourselves in the northern seas

Heave to! Full sail for Tanderland!

We call at the port of Agany

As we cross the seas to Tanderland!

We bid the maidens there goodbye

Heave her up! Full sail for Tanderland!

Our hold is full and our moods are light

As we cross the seas to Tanderland!

We now prepare for our return

Lines loose! Full sail for Tanderland!

Our minds drift to our old home

As we cross the seas to Tanderland!
Ieoaner School of Werran Thought

The Ieoaner school of Werran thought, founded by Ieoan of Roszon in the 3rd century VC. The school advocates that all foreign deities are demonic entities masquerading as gods in order to deceive their worshippers into granting them power and influence. The school of thought has become popular throughout the north of Juhnvechteya over the last century.

The thought that foreign deities are demons is not a new concept; the Reborn of Esosfalu has believed that foreign gods are demons for many centuries, though the concept is new to the lands north of Brankony.

Ieoaner thinking has found considerable sway throughout northern Juhnvechteya, and the works of Ieoan have been widely copied and exported along the roads and seaborne trade lanes that pass Syhtia, finding influences as far afield as Agan.

Ieoaner thought provides yet another, more just, reason for the constant conversion of heathens to the Werran faith: those demons which manipulate the honest folk who worship them seek o my to increase their own influence, they do not care for their subjects. Thus, conversion by the book or the sword is a moral duty of the Church, it is to save the peoples of the world from that which they unknowingly empower.

This is most clearly stated in his first work, Arkhas and the Demons. It begins with a short recount of his life and what drove him to theology, most critically his experiences battling the savage Syhtians in the marshes.

Having direct experience with the tribes, having witnessed several of their secret rituals, and having seen the devastation they wreak upon Vechtese villages in Syhtia, Ieoan came to the epiphany that those gods the tribes worship are not deities, but rather demons who wish only for the destruction of that which is peaceful and that which is holy in the world. This view is reiterated and elaborated upon throughout the work and his subsequent essays.

The Syhtian tribes, whose faith and people were the subject of his initial ridicule, denounced his works and his beliefs soon after he began proclaiming them from the Marktstrass square in Roszon. He was initially shunned by the people of the city, both Vechtese and civilized Syhtian, whom had a cultural understanding with one another at the time, but his philosophy began to find followers further afield, who began to flock to Roszon to hear his opinions.

These foreigners would bring trade and business to the town, and merchants would begin taking advantage of this, forcing the resident Syhtians to either convert or leave the town altogether. Eventually the city’s council banished all pagans from the city’s walls to further increase Werran pilgrimage to the city, resulting furthering the tension between the cities and the Syhtians which exists today.