Nagoya

Nagoya
The Closed Nation

Nagoya is a nation of elves that follow militaristic traditions based on Bushido and other principals, they do not follow the regular elven pantheon and instead each emperor is seen as a god following the long line of emperor's. They are a cunning and dangerous people who built a huge wall completely around the lands. They do not enjoy outsiders and in particular non elves and hold a extremely low opinion of half-elves seeing them as disgusting filth.

During the war they didn't get involved at the start and seemed to want to leave the rest of the world to its fate however the truth was far more devious. They had been approached by Lord Vhelen who knew the Nagoyan's armies were needed and he was granted an audience with emperor who dismissed his plea for aid at first until Vhelen asked him to what the future of the empire was in 20 years from now. The God-emperors were rumored to have the power to glimpse the future, the emperor did so at the request of his Shogun Li-tchun. The Shogun was friendly towards Vhelen's request after all, the Nagoyan's had the finest army in the world and now was the time to prove it, the shogun was also the best friend of the emperor. Once the emperor had finished his trance, he ordered the Shogun to take the entire army and wipe the Oppressor filth from the world. The Emperor had seen a troubling future which he would not share with anyone and has never spoke of it.

Once the war was over the Nagoyans returned home almost straight away and have returned to their way of life, ignoring the rest of the world but the outside world having seen a glimpse of them can only wonder what this culture might do next.

**Buke shohatto**

**Laws for the Military Houses**
The Buke shohatto commonly known as the Laws for the Military Houses, was a collection of edicts issued by Nagoya's shogunate governing the responsibilities and activities of daimyō (feudal lords) and the rest of the samurai warrior aristocracy. These formed the basis of the bakuhan taisei (shogunate-domains system) which lay at the foundation of the Nagoyan regime. The contents of the edicts were seen as a code of conduct, a description of proper honourable daimyō behaviour, and not solely laws which had to be obeyed. By appealing to notions of morality and honour, therefore, the shogunate was able to see its strictures followed despite its inability to enforce them directly. The most commonly known of these articles were

The samurai class should devote itself to pursuits appropriate to the warrior aristocracy, such as archery, swordsmanship, horsemanship, and classical literature.

Amusements and entertainments are to be kept within reasonable bounds and expenses for such activities are not to be excessive.

The han (feudal domains) are not to harbor fugitives and outlaws.

Domains must expel rebels and murderers from their service and from their lands.

Daimyō are not to engage in social interactions with the people (neither samurai nor commoners) of other domains.

Castles may be repaired, but such activity must be reported to the shogunate. Structural innovations and expansions are forbidden.

The formation of cliques for scheming or conspiracy in neighboring domains must be reported to the shogunate without delay, as must the expansion of defenses, fortifications, or military forces.

Marriages among daimyō and related persons of power or importance must not be arranged privately.

Daimyō must present themselves at Heijo-kyu for service to the shogunate.

Conventions regarding formal uniform must be followed.

Miscellaneous persons are not to ride in palanquins.

Samurai throughout the realm are to practice frugality.

Daimyō must select men of ability to serve as administrators and bureaucrats

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**The Nagoyan caste system**

Ryōmin

The Ryōmin (lit. Good citizens) were the upper-class, divided into following subcastes

Kanjin (government officer)

Kōmin (citizen)

Shinabe (high merchant)

Samurai (warrior class and highest ranking)

Kuge (priests, mages and ranking nobles)

Marriage between these was often encouraged and political in nature and public spectacle

Senmin

The Senmin were the lower-class, divided into the following subcastes:

Kenin servants of high-ranking families, peasants

Kunuhi slaves of the court

Shinuhi slaves of families and any half-elf, criminals

Intercaste wedding is strictly forbidden and punishable by death

The lowest two levels of citizens (Nuhi, slaves) could be sold or owned by Ryōmin citizens, and were allowed to have a family only if they had a license or their masters consent

History of Nagoya

Light of Heaven

Once upon a time, two divine beings, the masculine Izanagi and his female counterpart Izaname, came down from ‘Takamagahura’ (Nagoyan for “the Plains of High Heaven”) to a water covered world and created the first land masses. It is said in mythical recount that “droplets from Izanagi’s spear solidified into the land now called Nagoya”. In their divine wisdom Izaname and Izanagi then populated the new land Nagoya with more immortal beings known as the ‘Kami’.

At the core of Nagoyaese unification is Shinto, a religion peculiar to Nagoya and marked by its worship of nature, ancestors, and revered national heroes. Traditionally Shinto also confers divine status to the Emperor, wherever there are Shinto Temples there will be shrines the creation of Nagoya as a realm.

The Yayoi

The pre civilization people to inhabit the lands of Nagoya were know as the Jōmin (named after a specific ‘rope mark’ style pottery found by scholars in there burial grounds). It’s said the Jōmin were mostly hunter-gatherers, with a preference for coastal regions, though later stages of their existence show signs agricultural practices were developed which in turn led to greater stability in settlement and the emergence of larger tribal communities.

But later on still Nagoya was effectively invaded by waves of immigrant races collectively referred to as the ‘Yayoi’. They first arrived in the southwest, presumably from Saikon. Their exact origins are not recorded bar for nagiyan scholars who refuse to talk about the subject.

It is believed that horses were introduced to Nagoya near the end of this time (and well into the early Yamato era) The Yayoi brought with them iron and bronze technology, and highly productive wet rice-farming techniques, soon rice paddy farming would dominate the staple food source of all villages. In general the Yayoi were taller and less stocky than the native Jōmin – curiously though a Coryle document from the around this time refers to Nagoya.

Scholarly accounts differ as to the nature of Yayoi relations with the Jōmin; regardless the latter were assimilated . The Yayoi by now had spread to the middle of Honshū, whereas Northern Honshū could still be considered Jōmin territory. Within a century all of present day Nagoya would be dominated by the Yayoi and all modern day Nagoyans (with few disparate exceptions) consider themselves of Yayoi descent.

Other consequences of the Yayoi migrations included greater intertribal/regional trade based on greater and more diverse production through introduced technologies and production techniques. But at the same time there was increased rivalry between tribal/regional groups, often over resources. Less nomadic movement and a greater reliance on the fixed agricultural civilisation in turn led to need for a consolidation of territory and the establishment of boundaries.

According to records, the earliest history of Nagoya proper is punctuated by the existence of more than a hundred independent clans; about 30 of these clans had been united by a sorceress-queen named Pimiko (or “Humiko” in Nagoyan). She sent an emissary named Nashonmi with a tribute of slaves and cloth to Coryle, unsuccessfully establishing diplomatic relations. Remarkably within centuries these 100 clans were mostly subject to an ‘over-queen’ Yamayakyuki, whose own clan was known as Yamato (believed to be somewhere on northwest Kyūshū). The Coryle Court treated Yamayakyuki as sovereign of all Nagoya – the name Yamato ultimately being applied to Nagoya as a whole –She cut her country off from the outside influences and instead focused on building the Nagoya that still exists unto this day

The first verifiable Nagoyan Emperor is recorded as Soijin also of the Yamato clan, though some scholars think he may have simply been leader of a group of ‘horse-riders’ who appear to have moved into Nagoya around -500 for the feylands

**Sengoku – Warring Clans**

Sengoku battles continued to rage as they had for the previous century, growing larger and more tactically complex, in 1187 the Ujimasa Shoganate was at an all time low, spending more of their time arguing and performing tea ceremonies than leading the country. It hardly came as a surprise when full-on civil war broke out.

The weak Shogunate did nothing to prevent this, and soon rioting became prevalent in Osaka. It did not take long until the rest of the clans followed suit. Each of the great clans attempted to invade their neighbours, minor clans were trampled underfoot and destroyed, and burning fires could be seen every night. As the war spread throughout Nagoya, Daimyo took the opportunity to settle old scores (and gain territory at the expense of their neighbours) with mixed results.

The central government had, for all intents and purposes, vanished. The Daimyo were free to wage as many wars as they wanted or could afford. The lesser Samurai families were quite free to dream of greater power and steal land from each other as well. A shifting pattern of rivalries and alliances emerged. One clan might ally with another against the threat from a third, only to find that their allies had become just as great a threat, or that previously loyal underlings were now more dangerous than any external threat.

Samurai warfare had always used dirty tricks, assassination and outright treachery but during earlier conflicts, such as the Gempei War, the clans who had behaved in this fashion were widely regarded as villains. In the Warring Clans period, however, all was fair in love and war. A quick murder was as acceptable as winning a battle. The Daimyo, of course, had access to the Ninja Assassins, who were in high demand during this era. It was a wise man who took precautions against assassination, even if he didn’t plot the deaths of his rivals and superiors.

**Yoritomo clan**

During this time, the Yoritomo clan was another one of those small Samurai families who had managed to gain control of a province during the time of the Warring Clans. In 1188, the grim Yoritomo Ieyasu became head of the clan. When the Batake clan marched towards Heian-kyu, taking advantage of the fact that the Horumi and Taneka were busy fighting each other, they came upon Ieyasu’s province. Fiercely defending his home, Ieyasu decided to attack. After a brilliant bit of trickery, he managed to convince the Batake that his army was camped in one place, and then ambushed the main Batake force in a gorge. The battle lasted minutes rather than hours. The Batake Daimyo was killed, and only realised at the last minute that the Samurai who were attacking were in fact the enemy rather than part of his own force.

Yoritomo Ieyasu was now found himself a legitimate power in the land, the temptation to march on Heian-kyu must have been tempting for Ieyasu as well, but he bided his time and secured alliances with his neighbours by marrying off his daughter and younger sister. Soon his route to Heian-kyu and the Shogunate would be open.

Yoritomo Ieyasu entered Heian-kyu in 1190, taking the city with little resistance from the incumbent Shogunate. Now, all he needed was to defeat the rest of the great clans. That same year he fell upon the Mushagi Samurai and fought the indecisive, but victorious Battle of Onogawa. While his forces won the day, they didn’t crush the Mushagi and troubles now multiplied for Ieyasu as he rapidly found he was facing not only the Mushagi, but the Horumi and Taneka clans as well.

The Taneka moved against him next, almost trapping Tokugawa Ieyasu in his castle. Ieyasu was faced with a simple choice – stay where he was and fail in his duty to prevent the Taneka from reaching Heian-kyu, or fight. He chose to leave the castle and met the Taneka army in the snow on a stretch of open moors near the Ekawasaki River. The battle that followed was a triumph for Yoritomo Ieyasu as he reportedly used the Ashigaru armed with arquebus to devastating effect. Those that survived the massed volleys were cut down by Ieyasu’s other soldiers. Having heard of this great victory, the Horumi and Mushagi soon capitulated and swore fealty to Yoritomo Ieyasu.

Ieyasu’s army now turned its full power towards the Ashikaga – continuing to make steady progress he soon besieged their castle at Izumo. The entire Ashikaga clan gathered to try and lift the siege, Ieyasu summoned reinforcements when he realised the size of the opposing force he was facing. The Ashikaga were defeated however, and they too swore fealty to Ieyasu.

The stage was now set for the confrontation between Ieyasu and the powerful Daimatzu clan. The battle was fought near Nagashige, and when it was over, Ieyasu’s Samurai relayed a count of almost 2500 heads taken from an enemy army of around 9000 soldiers. His army’s losses were minimal at 600 men, with Ieyasu’s army standing outside their city, the Daimatzu surrendered.

Ieyasu was now in a position to conquer the rest of Nippon and proclaim him-self Shogun of all the land. And that he did, not only by his military skills, but also to his political skills. When facing the Sheinzei clan, Ieyasu saw little point in fighting to the bitter end in the mountainous regions of Haikido. Instead, Ieyasu was more political and cunning; he was generous towards his enemies, letting them keep their holdings. He left them in charge as they had been, having first secured their loyalty. As a result, he managed to add the armies of the Sheinzei to his own forces and grow even stronger over time.

Now, there was only one clan left to conquer – the warlike Uruchi to the west of Koshu. During the time of the Warring clans, they had relentlessly been attacking the castles of the Batake, but to no avail. Even being as hopelessly outnumbered as they were, diplomatic discussion with the Uruchi was fruitless – the heads of Ieyasu’s messengers were simply sent back in a basket. Ieyasu gathered his armies and prepared for the inevitable confrontation.

In what would be known as the Battle of the Sundered Realm, the two sides met, or almost blundered into each other in the fog, in damp and miserable conditions. Both armies were soaked through and neither side could see the other because of dense fog. In the early part of the day, however, the fog lifted and the battle commenced – more like one huge, mud-soaked brawl.

The Uruchi, however, were both disorganized and outnumbered, and stood little chance against Ieyasu’s disciplined troops. By mid-afternoon, Ieyasu was again counting the heads of his defeated enemies. The captured Uruchi Daimyo challenged Ieyasu to a final personal duel. Ieyasu accepted, and promptly cut his head off, the remaining Uruchi submitted immediately.

From this day on, Yoritomo Ieyasu’s bloodline have been the undisputed ruler of Nagoya. In 1198, he was declared Emperor, the title having been unused for nearly 30 years after the removal of the last of the Ujiwara clan. Nagoya was officially united, even if hostility and smaller conflicts between the clans still persisted, the land is officially at peace. Thus Nagoya entered into what became the Golden Age

Golden Era of Nagoya

The Naru period, is often referred to as the Golden Era of Nagoyan history. The era takes its name from Naru, the city, previously known as Heijo-kyu. Emperor Isau shifted the capital city from Asuka to Heijo-kyu and the city, which was built with the intention that it would become the hub of cultural and political power in Nagoya. Heijo-kyu was the capital of an agriculturally prosperous Nagoya and remains so unto this day

The Naru period oversaw the maturing of the Coryle writing system into a unique Nagoyan calligraphy, and codification of the Nagoya legal system. The country was united and centrally governed and much of the basics of the Samurai feudal system that would be folded into these laws. Much of the unique discipline, weapons, armour, and techniques the Nagoyan Samurai would become renowned were came to fruition. A sense of national Pride was installed and for over a hundred years, Nagoya had much success due to hard work and the intelligent insight of the emperor and his advisers.

Inter-clan succession and boundary disputes were prevalent in this time, just as in most of the rest of its history but they were never allowed to spill out into larger conflicts. The book of the emperor came to be published and every Nagoyan had a copy which explained their purpose in their country and to reject the corrupting influences of other cultures.

This system was highly successful and Nagoya made significant jumps in the areas of science and technology but as ever they did not share it with the outside world that is until after the Oppressors war, the Emperor Hang Li decided that His people and his country should and teach the world the Nagoyan way of life as he saw a broken and battered world badly in need of rescue.

Way of the Warrior

The Warriors of Nagoya have a strict code which they live by. Anyone breaking this code is forever shamed and cast out of society. Consequently, the warriors of Nagoya fight with seemingly unmatched determinism and valour.

Kenjutsu is the art of sword fighting practiced by the Samurai of Nagoya. This allows each warrior to quickly follow up a successful attack with another, ideally overpowering their foes in a flurry of fast swings. When a Samurai is defeated in battle, thus dishonouring himself, he may choose to perform seppuku on the battlefield to cleanse himself of his shame, or to avoid being captured as a prisoner.

Katana

To a Samurai there is no weapon so revered as the Katana. Three to four feet in length and slightly curved, the Katana is a triumph of design, the midpoint between artistry and craftsmanship. Specially forged so that the blade is hard and the inside is soft, the Katana combines a devastating cutting edge with enough flexibility so as to not shatter when cutting into armour or bone.

While the wakizashi may only be worn by those of the Samurai caste, only warriors carry the Katana. Families pass the swords down through generations; carrying a famous Katana is an honour and pledge. A Katana is not only a weapon of war; it is an expression of the soul of its bearer.

Sashimono

Sashimono are small banners worn by Nagoyan soldiers for identification during battles. The sashimono are usually fitted to the backs of Ashigaru, Samurai, and in special holders on the horses of some cavalry soldiers.

Horo Cloaks

Horo Cloaks are stiffened cloaks fashioned of finely woven silk and wrapped around the body. Their primary purpose is to improve the visibility of the wearer on the battlefield, but they also serve as arrow catchers.

Daimyo

The Daimyo are the feudal lords of Nagoya, outranked only by the Shogun and the Imperial family. Daimyo have almost total autonomy in the day-to of their territory, and it is therefore unsurprising that civil strife is common as Daimyo fight over resources and pursue personal vendettas. Though Daimyo follow the ‘Way of the Warrior’ like all Samurai, Daimyo tend to be more pragmatic about its application as they involve themselves in the politics of the Empire.

Although the Emperor owns all land within the borders of the Empire, he has granted members class the honour of protecting and overseeing his affairs, acting as his stewards over the clear majority of land in the Empire. Samurai that have oversight of an area are granted the title “Daimyo” and given permission to swear other Samurai into their service.

Rather than serving the Emperor directly, a Daimyo of this sort is usually appointed by and subordinate to the reigning Daimyo of the family or clan that controls the province within which his land falls. The primary responsibilities of a Daimyo of this sort are protecting his assigned territory and ensuring that the proper taxes are collected for the Emperor. In order to fulfil these responsibilities, he is allowed to take a portion of the rice and other goods produced in his province in order to equip and maintain Samurai sworn to his service.

Each family recognized by the Emperor has a designated leader who is Daimyo of that family. Family Daimyo are the highest authority within their own family, although they are subordinate to the Daimyo of their clan. Family Daimyo are also the honorary heads of their family’s schools. The actual duties of running the schools are often delegated to someone more inclined to teaching, or in the case of families with multiple schools, someone who is more familiar with the lessons. Nevertheless, for any matter that would require the attention of the head of the school, the family Daimyo’s approval would be required, whether or not he has an active hand in the school’s day to day affairs.

The leader of a clan, whether a Great or Minor clan, is also given the title Daimyo, although they are more often referred to as the Champion of the clan. The clan Daimyo are generally also the Daimyo of their family within the clan. The clan Daimyo are the most powerful in the Empire, second only to the Emperor and Shogun, in both political and military might. Taisho is a military rank similar to a captain. A Taisho will have many Chui and their units serving beneath him, and reports directly to the Daimyo, who command the force in which the Taisho serves.

Shugenja

Most armies keep at least one Shugenja on hand, both as a potent weapon against the enemy and to call upon the blessings of the Fortunes for the battles ahead.

Once the battle is done, they give thanks to the Kami and purify the taint of blood and dead flesh that inevitably stains a victorious army. Shugenja stand out as the one exception to the Samurai’s usual aversion to surrender. As servants of the Kami, they are always treated with respect and offered the option of being taken prisoner when possible. Most Shugenja realize how rare and precious their gift is, and how wrong it would be to deny the clan their gifts, and accept the offer even if the idea of being held hostage is otherwise intolerable.

Magic in Nagoya, is not simply a Shugenja bending the elements to her will, magic underlies all activities: the bird taking flight, and the Sun rising each morning. Elvenkind too comes from the confluence this magic projected in the blood and tears of the first Moon and Sun mixing together to create something new. Magic spirits dwell everywhere, simply waiting to be called upon. In a more common definition, however, magic is the art of Shugenja, and even the monk’s kiho. While the average Nagoyan understands that magic surrounds them every day, it is still a holy practice, and something to be looked upon with wonder. Shugenja, the most common practitioners of magic, bring with their vocation the blessings of the Kami upon the Empire.

The Samurai caste holds the keys to the magic realm, proof that the greatest blessings of the Sun and Moon are reserved for the nobility. Occasionally, peasants have a strong affinity for the Kami and in all but the rarest cases this is the same inner path that the monks follow. The peasant then goes on to study among the peaceful Brotherhood of Shinsel. Peasants who show true magical affinity are quickly granted Samurai status and trained as Shugenja.

As a force, magic represents a tool and a blessing as a genuine gift from the Heavens. With the power of magic, a Shugenja can purify foul water, tell truth from fiction, hurl fire into their enemies, and convene with the wisdom of the Celestial Heavens. This immense power commands respect both for the Shugenja who wields it, and for the Kami who provide such strength. Shugenja do more than simply cast spells. They are the priests of the Kami, their very power a testament to the wisdom and truth of their beliefs. Shugenja record and keep the names of the Fortunes, act as intermediary between the world of mortals and spirits, and carry the wisdom set down by the Celestial Heavens. Though not the official keepers of the Tao of Shinsei, a duty held by the Brotherhood of Shinsei monks, almost all Shugenja are familiar with the text, and view it as a valuable guide to life.

Shugenja bless villages many times during a year, to help bring about a greater harvest, healthier livestock, and protect the village against threats both mortal and supernatural. They also commune with spirits of the dead, creating a link between the living and the ancestors of the family. Such a duty falls to them as both a great honour and a staggering burden. as many souls of the dead are troubled with unfinished business, and will seek a Shugenja’s aid for their wisdom. Shugenja tend be peaceful men. While most clans have their Shugenja trained for war and capable of casting impressive battle magic, the path of the Fortunes and Kami impresses a Shugenja with a strong reverence for life in all its forms. Shugenja believe life is a gift, and should never be squandered for any reason.

Hatamoto

Those Samurai that distinguish themselves on the battlefield become part of a Clan’s inner circle in the form of Hatamoto.

A Hatamoto, or honoured retainer, is the official representative of the family name. It is the chief aid and advisor to a Daimyo. The position commands great respect and influence, as the Daimyo has chosen the individual for When a Daimyo travels, it is common for the Hatamoto to be left in charge of the Daimyo’s estate. To be a Hatamoto means his lord regards his advice highly, and the title is so that all will know he is one of his favoured subjects. Sometimes the title brings with it a certain amount of land, where the Hatamoto is expected to live and continue in the service of their lord. Hatamoto are similar to military titles, in the way that they bring great responsibility and glory.

In the absence of his lord he can speak with authority on his behalf, and even to agree minor contracts and negotiations for their family. Many of the Hatamoto spend their time perfecting their fighting skills and cultivating a full range of meditative and artistic disciplines, and many Hatamoto have brought honour to their clan as poets or painters. One of the first recorded Hatamoto in history was Mirumoto, who became the Hatamoto of the Kami Togashi. Around this time was also the founding of the Shiba Yojimbo School, which was inspired by the Kami Shiba kneeling before Isawa and pledging to protect the Shugenja and his tribe.

The main duty of the Hatamoto on the battlefield is to protect important members or allies who were not expected to always defend themselves. People such as courtiers and Shugenja were most commonly not only trained in the sword, and as such would require someone to protect them. In the case of duels of honour, a Hatamoto can often be someone’s designated champion, although this is not necessarily always the case. At other times, the Hatamoto is usually assigned to carry his lord’s banner into battle as his personal champion. These glorious standards are rich in colour and highly detailed, made from the finest silk available. The Hatamoto takes this honour very seriously, and would rather die than see it fall into enemy hands. Above else, the Hatamoto acts as the Daimyo’s bodyguard, both on the battlefield and in the castle.

The Hatamoto take his given task extremely serious, for to them there is no greater shame than failure. Failure to protect the one they have sworn means their life is forfeit, and there is no other solution than to take one’s own life, for a life in shame is completely unthinkable to them.

Samurai Caste

The Samurai assume the highest rank of the Nagoyan social system, as decreed by the Celestial Order. The word “Samurai” means “those who serve” were born in this caste and were considered Samurai regardless of their occupation. The Samurai warriors make up the bulk of Nagoya’s armies. Greatly skilled with both sword and bow, and wearing heavy armour, often with accompanying battle masks, these fearsome fighters are a match for any opponent.

The Samurai wield a variety of equipment in battle, and can adapt to any situation. They represent the height of human martial prowess, and fight according to a strict code of honour, displaying fanatical bravery and loyalty on the battlefield. Unlike other lands nobles, Samurai tend to live frugal lives with little interest in riches and material things, but rather in honour and pride, though as privileged persons in society much of their needs are supplied, and respect and honour fearfully enforced. Samurai are expected to not only be great warriors but to be well versed in more classical arts such as calligraphy, mathematics, and song and dance.

However, it is often the case that these pursuits are overlooked. Though it is their duty to wear the Daisho and lead troops into combat, Samurai are more than mere warriors. They are direct vassals of the Emperor, the ruling class of the Empire. The Kuge and Buke classes enforce the law of the Emperor, and hold domain over the lesser classes. Samurai are professional warriors, members of the noble class who are trained in the arts of warfare. They are not only trained for their role in society, they are born for it – born into a system of allegiance, loyalty, and honour that influences every stage of their lives. A Samurai’s loyalty to the emperor and his local feudal lord is unsurpassed, and a Samurai that becomes master-less either from the ruin or fall of his master, after the loss of his master’s favour or privilege, or otherwise through his own will becomes a Ronin outcast mercenary for hire.

A Samurai’s first responsibility is obedience to his Lord, usually the head of his family. This is simultaneously an endless source of adventures and a potential hindrance to a life of adventure. A low-level Samurai’s lord may command him to investigate a mysterious occurrence or subdue a gang of bandits. If he performs these duties well, his lord will call on him to deal with more significant problems. However, a Samurai usually cannot simply disappear on an expedition without his lord’s command or at least permission, and if a Samurai’s lord has an important mission for him, he must make that his top priority.

Samurai are distinguished from ordinary fighters by their adherence to bushido, a code of honour, loyalty, and obedience. To a Samurai, dishonour is worse than death, and the loss of his swords is possibly the worst dishonour imaginable. Bushido, the code of the Samurai, demands strict obedience to standards of behaviour and honour. Samurai learn their combat techniques and the principles of bushido in established, well-organised schools. The only measure of a Samurai that matters is living life in strict accordance with the code of bushido. This ancient code was established during the dawn of the Empire, and although the interpretation of the individual virtues it describes has changed from time to time, the code itself has endured the centuries virtually unchanged.

Mounted Samurai

Cavalry warfare is traditionally the preserve of the Samurai. Only they have the skill to wield a sword while steering a horse into battle. Being a mounted warrior requires wealth and position to sustain the expense of horses, armour and servants. Despite the fact that most Samurai go about their business mounted, generally merely as a sign of their station, only a very few have truly perfected the art of war from horseback.

The mounted Samurai are truly deadly warriors and the scourge of any commander foolish enough to incur the wrath of a Nagoyan army. They eschew the heavy plate armour and cumbersome barding favoured by the knights of the Kithonia in favour of increased speed and flexibility. They attack in combination with infantry, using their excellent horsemanship to outmaneuver and strike the enemy from multiple directions at once.

Bows, spears and Katana are all used from horseback and, if a Samurai is wealthy enough, he usually has an assistant to carry and hand him his weapons as needed. The Katana, although traditionally used with two hands, can still be effective when used in a one-handed grip by a horseman. Swung downwards onto an enemy foot soldier, the sharp, curved blade could easily cut through a man. Samurai Cavalry are swift, and can deliver a devastating charge thanks to their spears, which they focus all the power of their fearsome charge into the points of as they smash into enemy cavalry and infantry alike. Samurai cavalry are extremely well trained and the weight of their steeds adds to the power of their charge.

Their speed over a battleground comes in useful when chasing down fleeing troops, or when they are needed to deliver a final blow to wavering enemies. After a charge, they remain mounted and can engage the enemy with their Katana keeping a height advantage over foot soldiers. Samurai Cavalry demoralize, harass, and cut down the enemy ahead of the foot soldiers. Units of specially trained mounted Samurai are also famous for running daring night time raids on enemy camps and fortifications, using their lightly armoured horses to cross rivers and move quickly through woods and mountains, before striking at the flank unprepared enemy.

One of the most famous cavalry charges was seen at the Battle of Xiang, where the Nagoyan cavalry charged straight into the Coryle formations through a rain of longbow arrows and steel tipped spears. Even though the Nagoyan suffered horrible casualties, their unwavering morale managed to break the Coryle formation, securing victory.

Ashigaru

The absolute lowest ranking members of the Buke are Ashigaru, or career soldiers. Technically peasants, they possess far keener training than the average peasant or carpenter. While hardly comparable to Samurai by any stretch of the Imagination, Ashigaru are nonetheless skilled warriors in their own right.

Many Ashigaru have served their Samurai lords for generations, and conduct themselves with fierce pride and loyalty comparable in many respects to actual Samurai. Most houses have several families of hereditary Ashigaru, serving as guardsmen, Doshin (soldiers serving magistrates), and scouts during times of peace. The majority of most Nagoyan armies are composed of Ashigaru. Unlike the levies of other nations though, the Ashigaru are armed with high quality weapons and are well drilled for battle. Though they cannot equal the martial prowess of their Samurai masters, they are effective troops. Their preferred armament is the Yari spear, but they may also march into battle with the Yumi bow and the matchlock arquebus.

Ashigaru occasionally prove to be deadly when given sufficient direction and purpose by a competent leader. After all, arrows in sufficient numbers may maim or even kill the most highly trained, armed, and armoured Bushi before he gets close enough to even wound anybody. Even then, however, most Samurai look upon the Ashigaru as mere tools: as Tsuruchi Nobumoto says, “What we do is art. What peasants do is merely adequate.”

Warrior Monks

Monks occupy a tenuous position In Nagoya’s social order. As a rule, they are not forthcoming about their past, and it is considered almost blasphemous to inquire. A monk has left his old life behind. The fact that some were peasants and others Samurai makes interacting with them difficult, as one never knows what station should be afforded a monk. Given the uncertainty of their position as religious figures, the honourable thing to do when interacting with a monk is to treat him with respect and admiration. This mindset is common to all but the most dishonourable Samurai.

While Samurai feel some uncertainty when interacting with monks, the peasants simply revere them. Monks are teachers as much as anything else and they treat all people equally. Also, many monasteries send their adherents into villages and towns to aid Heimin and Hinin with menial tasks. Monks represent the entirety of Nagoya’s religion which is a surprisingly diverse, eclectic, and elaborate institution with three distinct facets. While an Imperial decree technically links two of these facets together, and the third is so widely accepted that none dispute it, the truth is that the three do not fit together particularly well. Generally speaking, the average individual, including monks, selects an aspect he finds most desirable and uses that as the basis of his devotion.

Deep in the inaccessible areas of Nagoya lie the many mountain retreats of religious warrior monks. In these martial monasteries, monks not only study religious and academic texts, but also a variety of martial arts. The studying of martial arts is seen as a means to improve oneself mentally and spiritually, not just physically, and these monks show a skill and dedication that surpasses even the Samurai of the military aristocracy – and indeed many Samurai abandon their feudal lord to learn from these master monks. Warrior monks are the de facto private armies of the secluded monasteries, and are fundamentally similar in many respects to the religious Templar’s of other lands.

They are more militant than holy, and receive very little religious instruction. Instead they are trained in the art of fighting. Warrior Monks defend their monastery against attacks and advance its political claims in the outside world. They are subject to the leader of their temple. They are often charged with defending their temples in times of conflict, but they can also expect to strike against enemy incursions, to hunt down evil monsters terrorizing the countryside, or to recover a relic that is sacred to their order. They welcome all challenges as tests of their prowess and, secondarily, their faith.

Warrior Monks mix martial prowess with divine power that grants them the ability to heighten their strength and speed in battle, and protection from mental and bodily harm. Very experienced Sohei can shrug off physical damage and ignore certain magical effects. Warrior monks live a life of strict discipline and obedience to their orders. Many join their orders as children, and become Sohei when they demonstrate strength of both body and mind that lends itself to the temple’s defence. Often, though, young men and women who show little promise for the contemplative life of the monk are the ones selected to become Sohei.

Yamabushi

Nagoya is inhabited by a people who feel bound to their land by a sacred ancient duty. The structure of society is rigid; and so too are Nagoyan religious observances. In monasteries scattered across Nagoya shaven-headed acolytes toll brazen bells over silent courtyards. A life of study and ritual under gingko trees and behind paper panels has gone unchanged for many, many long years.

The early history of the priesthood is lost in the mists of time. As far as the peasants are concerned, the moss grown roads of heavy stone leading to the temples of the gods have existed since time began. The people of Nagoya know of their religion through hearsay and grandmothers’ tales; the monks keep a certain distance from all the rest of the Nagoyan, especially the peasants. Some monks wander round and preach, going barefoot from town to town, or even overseas and are fairly universally respected.

Besides their ability to affect the gods themselves, and popular opinion and morale besides, the monks’ abilities as warriors encourage the Samurai clans to keep as many monasteries as possible on their side. Monks in the monasteries are principally scholars, but train bare fisted and barefooted. They can be called on to go into battle if lands near their monastery – or their monastery itself is threatened. More deadly, up in the mountains of Nagoya various warrior sects known as Yamabushi train even more rigorously and more violently, slaying Oni in the blackest depths of the forests. Their rituals include walking across beds of red-hot coals, chanting while sitting under ice-cold waterfalls and hanging from their feet from the edges of cliffs. The peasantry and even the normal monks regard these men with great respect, and fear their supposedly magical abilities.

These hermits are like wandering lay-priests who live alone in secluded mountains. Those with a smattering of Nagoyan might suppose that “Yamabushi” means “mountain warrior”, but in fact the second character is written differently and means “one who walks in the mountains”. He seeks mastery of certain arcane combat techniques and magic arts, the lore of herbs and nature, and ultimately satori, or Enlightenment, through the study of Zen.

These elves trace the origin of their tradition as a militaristic religious order back to hermits who went up to the mountain regions in search of divine inspiration and supernatural powers. They are more tactically astute and combat trained than their generally non-martial brothers, but are no less stubborn in defence of their religion. Their training as warriors helps teach them the ways of discipline and control of the mind, and this is looked on well by the Daimyo classes and Shogunate – for differing reasons.

Onna-Bugeisha

In Nagoya, a woman’s caste – not her gender constitutes her position in the Celestial Order indeed only noble woman who so wish may become a Samurai, earning the same rights and respect as their male counterparts. Onna-Bugeisha are treated with the deference due a lady of their station, unless they are dressed and prepared for war. If a Onna-Bugeisha is dressed in ‘mannish’ attire, she is referred to with her military title. Female Samurai are treated with the same respect as their male counterparts though they are typically expected to be softer-spoken and more lady like in most clans.

This varies from clan to clan, with some families being strictly matriarchal. Some have in fact higher standards for their Onna-Bugeisha than they have for their men, an expectation of chastity and honour not held to many men in the Empire. One of the favourite stories of Nagoyan poets is of the sister of a murdered Samurai who put on her brother’s armour and took up his sword to avenge him. “Hitomi’s Tale” has moved many young women to become Samurai, and has justified the act in the eyes of many Daimyos. The Samurai ritual of changing one’s name has brought many Onna-Bugeisha female Samurai – to take the name “Hitomi” upon taking the Daisho.

One of the vows that some Onna-Bugeisha take during their initiation ceremony is a vow of celibacy, as a Onna-Bugeisha cannot he devoted to both a Daimyo and a lover or husband, after all. If a celibate Onna-Bugeisha is found to have a lover, she often renounces her station and joins the ranks of a monastery. Of course, the key word is “discovered” There are many Onna-Bugeisha who take lovers, and every poet’s repertoire has several stories of Samurai and Onna-Bugeisha who doom themselves for love. Onna-Bugeisha are treated as Samurai warriors in the Celestial Order. They are no different from male Samurai in that regard.

Onna-Bugeisha are usually armed with the Naginata, a long pole arm that is tipped with a deadly curved sword-blade. They favour a defensive strategy over assault. Since they lack the physical strength of the men, they have instead become very proficient at holding their foes at bay with their Naginata until reinforcements can arrive and finish them off. Nagoyan women are trained to defend their homes in times of war but few take part in open battle. Those who do though, quickly become legends.

Yabusame

The Yabusame are a special caste of Samurai that excel in the art of Kyudo archery. They train tirelessly daily to improve their skills while firing from galloping horseback, and hold great tournaments to find the greatest of their discipline. This is done by riding past three targets and shooting at them at high speed. They wear traditional hunting attires while doing so, both in tournaments and in battle, as a way of signifying their station as masters of the bow.

The Nagoyan bow is asymmetric; far longer above the grip than below, to make it easy to use on horseback while retaining power. The bow can be swung from side to side without getting tangled up in saddle furniture. It has a composite of a wooden core, covered in layers of lacquered bamboo, making it strong yet flexible, capable of shooting a wide variety of arrows. Its beautiful simplicity disguises the fact that this was a weapon that required tremendous skill, strength and grace to use effectively.

With both hands occupied by aiming and firing a bow, these men must use their knees to control and steer their mounts. Nagoya has a long tradition of mounted archery and these troops remain invaluable despite the introduction of gunpowder. Matchlocks may be powerful, but they are also unreliable and inaccurate, and the Ashigaru who use them simply lack the skills and mobility of mounted Samurai. These cavalry archers can quickly move to the flanks of an enemy, or harass the enemy at a distance before retreating away.