yopplwasupxxx

Updated on 314/1761 ((3/26)): Created new section ‘House/Family Histories and Records’ Added Barovifest, the Day of Serfs or the Day of All Souls by Otto the Tarcharman Added An Examination on the Procession of the Haeseni Coronation by Robert Nozick Added The Game of “Weo Ovare” by Aleksandra Stafyr ((Credits to @Zaerie)) Added A History of the House Vanir by Henrik Vanir ((Credits to @hippo)) Added A History of the House Stafyr by Various Authors ((Credits to @Pureimp10, @AndrewTech and @Emenzi)) Added The Family Wick by Randall Wick ((Credits to @Security_)) Added A Pocket Translation for the Adventurous by Otto Kortrevich ((Credits to @Quinn275))

@Draeris A letter is sent with the seal of the Tarcharman, “TO THE AUTHOR OF THIS WORK, Shame upon you for fabricating an entirely false history of Carnatia, which already has its own history, culture, and lore. Do not piggy-back off the work of others for your own cultural jealousy, fool, and keep to your Madyari identity. Carnatians have nothing to do with your farfolk people, and if you continue to sprout lies and claim a mantle which is not yours to carry, then further legal actions may be taken. Yours truly, Rev. Otto of Haense, Ph.D., M.D.”

Character name: Rev. Otto of Haense, Ph.D., M.D. SSEAge: 67Username: yopplwasupxxxDiscord: yoppl the tarchar#5195Requirement option (A/B/C): B

The Tarcharman peers at the title-word “Adressing”, itching his chin flummoxed- was this satire or a clerical mistake? After a few moments of thought, he shrugged it off and continued reading other pieces of assorted mail that the local courier had delivered. Perhaps some things were better left unanswered.

In a conversation about the incident with a local acolyte, the Tarcharman stated, “Reason and selflessness triumphs eternally over greed and wanton ambition. My respects to the former monarch, wherever he is, and pray for his and his family’s destined return and reunification with their brothers and sisters of our ilk.”

BAROVIFEST, THE DAY OF SERFS OR THE DAY OF ALL SOULS Or, A SURVEY OF THE HOLIDAY CALLED BAROVIFEST BY OTTO THE TARCHARMAN Barovifest ‘Day of Serfs or Day of All Souls’ 6th Droba | 18th Grand Harvest --- Introduction Though Haense has had a myriad of celebrations and holidays through its extant history, none are more entrenched in bygone practice and ancient import than Barovifest, the famous festival of the common folk. On its almost mythical day do the barriers of society seemingly shatter and both nobility and peasantry alike share in the pleasantries of mirth and wine. No matter the previous station, no matter the former relationship, there can be no ill or spite on this day of goodwill, and fortune is said to come to all who treat their fellow highlander as brother and sister. From its roots as a celebration of the pagan god Haruhtrow, the divinity of drink and fortune, where all were once equal in the eyes of the decadent icon, the holiday to this day continues to beat the ethos of human equality and fraternity amongst the Haeseni people. ‘A rural celebration of Barovifest in the Haeseni town of Ayr’ Some may ask, ‘o Tarcharman, why do you write about such things?’ In truth, I promulgate this for hopes of invoking that once lost virtue carried by the Raev and Hussarians of yore- liberty and brotherhood in united revelry. The days are long gone of the brotherhoods of the likes of St Wilfriche and the Jolly Ruskans, but the spirit of impartiality can still live on through days like these. Our culture has become dependent upon our hierarchies of nobles and lords, duma members and commanders, and while there is no fault in the need of secure government, sometimes a fair reminder is needed to show we are all Haeseni, from the lowest serf to the greatest koeng. In this work, I shall detail the history of the holiday, including its predecessor celebrations, as well as all notable practices and other quarks worthy of mention. --- History of Barovifest The traditions of Barovifest burgeoned first as the pagan celebration of Haruhtrozdyg, or the Day of Haruhtrow, a god of minstrels, brevity, and alcohol. In the ancient Haeseni mythos, Haruhtrow was a popular divinity amongst the commoners due to his patronage and message of common pleasures and likeminded equality, for to him all were equal at his table of joy and mirth, all welcome to the celestial party of his making. During the classical days of the Raev, the trade cities dominated the political landscape, and while they at surface-level preached democratic morality, in reality were coordinated and maintained by strict laws of serfdom and restriction of movement, controlled in all by a paltry few trade clans of vast wealth. The societal barriers were tremendous, enforced under the law, and there came little respite for the bottom caste of society. However, there was one day which all commoners and serfs looked forward to, which broke down these walls and allowed them even a brief moment of levity in an unequal world. That day was Haruhtrozdyg, commonly known as the ‘day of peasants’ among the aristocracy, where the societal laws seemingly vanished. For one day only, the masses were allowed into the noble squares of the Lahian and Dulonian markets, where many nobles and clerics alike sponsored humongous festivities of food and merriment. Though some of the upper echelons of the Hussarian blueblood despised it, for most it came to be a focus of cultural pride and point of competition amongst the rich Raev families who vied for control, wanting mostly to draw the support of the commoners on their side. Another important though often overlooked aspect is Haruhtrozdyg’s connection with the afterlife. Even though Haruhtrow is considered an Asserandz god (see Haeseni Mythologie), and concepts and themes of death are more oftenly applied to the Nikirandz deities, the dead were considered still as equal as the living in his eyes. This comes from the more jovial and pacifist nature given to Haruhtrow, though hailing from the sub-pantheon of typical warrior gods, and it is said that even on the day of Haruhtrozdyg that he shared a drink with his Nikirandz archrival and nemesis Gorm, the Three-Eyed Crow. As Gorm heralds the beginning of the patronage of Nikul, the Moon God, so does Haruhtrow bring to an end the season of Asseran the Sun God, and together they unite in one day of merriment where both Asserandz and Nikirandz are equal in eyes of fraternal care. The symbolism doubles to the classical world of the Raev: the nobility (Asserandz as their patrons) and peasantry (favoring the Nikirandz as gods of fertility) coming together on equal footing and standing, for experiencing the joys of spirituality and the flesh. There is no record of when the first Haruhtrozdyg was held, though it had become important enough to have been sponsored and supported by the first Raevir king, Ivan Kusoraev, and his successors in the 600s AES, and noted upon by travelling merchants and missionaries who passed through the region. Most remarked for the almost bizarre practices performed by the pagan Hunslanders and Waldorvians, from the infamous wooden masks shaped in the image of comedic and almost alien animals to the throwing of berries and other foods in the square. As written by the heartlander priest Herbert Armorius in 567 AES, ‘While in their city [Lahy], they brought me before their king (sic), though during this time they did not treat him as such … to the Hunnish, on this day is a holy celebration of a trickster and alcoholic, who treats all in equal depravity. Their princes, their councillors act as though harlots do, dressed in colorful attire and ***** masks, though barely recognizeable with berried mange smear across their bodies as they ran through the streets as wild men do. The true harlots, though, were queens on this day, and every beggar was a tyrant of himself…’ The tradition continued following the foundation of the Carrion dynasty of Karl and Diedrik Ruswalda, though with the former’s conversion to Lendian Canonism in 402 AES the holiday came with less state sponsorship. No effort was made to hinder or halt the festivities, however, until Karl’s son and successor Barbov the Black, who upon retaking the throne from the pagan Nestor V in 379 AES sought to exterminate all pagan influences in the Raevir state, which he interrupted as Nzechian and included within it the popular Haruhtrozdyg. In the year 369 AES, ten years after he took the throne, Barbov issued a royal decree banning the holiday, barring the peasantry from entering the town squares and ordering the destruction of all icons of Haruhtrow throughout the Hussarian countryside. ‘Barbov the Black Affronted by the Peasantry’ While the nobility and aristocracy begrudgingly accepted Barbov’s new law, the numerous peasantry and serfs did not- when the morning came and the people were blocked from entry in the village squares by Barbov’s soldiery, riots and protests broke out almost immediately. At first, the Karovic monarch ordered his soldiers to subdue these orchestrations, though much of his army held sympathy for the common folk, and soon many of the peasant soldiers (or strelts) joined the serfs in their outcry. According to legend, it was not till Barbov and his retinue were affronted by a family of peasants in the countryside, where they bowed before him in humble loyalty and begged for the sovereign to reconsider his stalwart zealotry. For a man known for his uncompromising nature, going so far to banish his own brother in 380 AES, Barbov relented in an unnatural show of clemency, allowing the holiday to commence though under one stipulation: the pagan references of the traditions must be removed. And so, Haruhtrozdyg was redubbed as ‘Barbovidez’ (lit. Day of Barbov), later ‘Barovifest’ (lit. Barbov’s Festival), with the icons of Haruhtrow and his jolly band of minstrels replaced with portraits and imagery of Horen and the holy sons. Much of the traditions, from the pagan fruit-throwing to the Maskoe, remained to be practiced despite the strict regulations put in place by Barbov, and under the guise of Canonist rite did the pagan ethos survive. The Lendian Canonists began to refer to Barovifest as the ‘Feast of All Souls’, considering it a holy day of obligation and adding the less famous Barovimuess (lit. Barbov’s Mass) the day after. Not all Carrions were hostile to the tradition, and under Barbov’s grandson Feodor II the Fat, the day came under state funding once more. So great was the jovial and obese king’s love for the holiday, that he first increased the festivities to a week in 312 AES and later to a whole month in 309 AES, much to the ire of the military and nobility. Later kings reversed it back to a singular day, though it remained a popular holiday in the classical heyday of the Raevir state. The undead invasion of the 100s AES, which saw much of the world’s population massacred by the hands of Ibleeic cultists, took its toll upon the Raevir people, including its traditions and practices. With the fall of the once sprawling serf and peasant class, the holiday was almost seemingly vanquished overnight due to the unholy marauders, forgotten come the arrival of more mainstream Canonist and heartlander thinking. Pockets of celebrants remained in the more rural sides of the Raevir and Carnatian hinterlands, though to most it was non-extant. The traditional values of peasant equality were not lost on the more contemporary Carrions, and while the festival of Barovifest remained all but dead, the Carrion dynasty (especially under Tuvya I, commonly referred to by the serfs as ‘the Golden’) sponsored heavily fairs and other occasions for the peasantry, most often organizing it themselves in shows of good-will between the crown and the people. ‘Barovifest in Old Reza’ (Pictured in red is young Prince Marius, later Marius II, together with his then wife Princess Varoche) The first modern ‘Barovifest’ was held in quiet affair during the autumn of 263 ES, following a cultural revival spearheaded by the historian Otto Ludovar, 2nd and 4th Prince of Ulgaard, and his daughter Emma Ludovar, 3rd Princess of Ludovar, though at first it remained only a fad done by a sparse few nobles. Sponsorship of Haeseni scholasticism by the scholar-king Robert I Wordlover and rejuvenation of a Haeseni consciousness following southern tensions of the War of the Czena and the later War of Two Emperors has allowed Barovifest to once more take root in the hearts and minds of the highlanders, both young and old. --- Traditions and Practices Barovifest throughout its centuries of existence has maintained a rich and bountiful set of traditions and festivities commonly carried out in nearly every celebration of the holiday, whether from the rich extravagences of the Haeseni capital to the lowly rural village of the Haeseni highlands. Listed below, I have recorded some of the more important and iconic of these customs, as well as any other information and pieces of note. This list is not expansive, and with each Barovifest the customs and activities adapt and change according to contemporary preferences and cultural values. Food and Drink The most common drink during Barovifest is, of course, Carrion Black, the staple alcoholic beverage of the highlands, which is commonly given out freely by state-sponsored breweries and officials. A mixture of Carrion Black with Prikaz berries, known as Yopil, is also commonly consumed and is considered a favorite among the more urban Haeseni. With Barovifest commonly doubling as a harvest festival, food is plentiful with the common essentials being grain, barley, and rye, as well as fruits including Prikaz berries, apples, and Carnatian strawberries. Roasted meats are also common, with the favorite served being Koravian boar, hunted a week beforehand during the ceremonial Hauchwundarbuyr, or Great Boar Hunt. Hauchwundarbuyr, the Great Boar Hunt The Hauchwundarbuyr is not an event held during Barovifest, but rather a week before, and is seen commonly more as an affair of the aristocracy than the commoners. A more recent invention of Barovifest’s contemporary revival by Otto Ludovar, it is ceremonially held in the traditional hunting grounds near the lands of Koravia in Ruska, where the fat and numerous Koravian boar makes its home. The nobility and gentry of the kingdom commonly compete in this hunt in order to bring back either the largest boar or most numerous of kills, serving it to the peasantry and hungry folk during the day of Barovifest as tribute of the festival. Peasantry and serfs are not barred from participation per say, however the use of spear and horse is traditional during the hunt, and usually only those of social means are able to afford such. Maskoez, the Wooden Masks The Maskoez are the wooden masks commonly worn by the participants of Barovifest, carved and made in the image of comedic animals such as sheep, cows, and horses. They can also take the shape of political opponents and rivals and other historical figures, usually as a point of irony or satire. The masks are typically hand-made by the people themselves, though in recent years production and sale of Maskoez has become a more frequent sight. Crowns of Chamomile As a sign of romantic love and youthful fidelity, a flower crown made from the Haeseni native flower Chamomile are made by partners and lovers and exchanged to each other as signs of their love. Crowns are given to both male and female partners, with those given to girls typically featuring rich colors and other wild flowers such as daisies and dandelions, while the boys have crowns made of leaves such as ivy and fur needles. ‘The Peasantry Gather in the Square of Reinmar for Barovifest’ The Peasant Play A newer inclusion into the customs of Barovifest, a play is usually held in the morning during the beginning of the festivities, performed by both serfs and royalty alike. The topic of the play varies from celebration to celebration, and to have one’s work used as the performance for that year’s Barovifest is considered of high honor among Haeseni artists and playwrights. Tiberala, the Archery Contest Though its name is a newer invention, contents and competitions of archery were commonly held in the squares during the mornings, most likely from the Raevir view of archery being a sport and weapon of the peasantry and common folk. Tiberala itself derives from the famous Sir Tiberan, an archer-knight who featured heavily in the Haeseni works of Stanimar Vyronov, who is said to according to myth have won the competition over thirty times (even though, at the time, Barovifest was not held by the local population, coming from most likely an erroneous, contemporary claim made by Vyronov). Bratkontat, the Melee Another recent invention, stemming from the cultural infusion of the militaristic Pertinaxi era, the Bratkontat (lit. Test of Strength) is a weaponless melee held in the square, usually during the sametime as the Tiberala. Unlike the archery content, the melee is rewarded much more handsomely- not only are they given monetary compensation, but also the title of ‘Hauckort’ or ‘the Great Bull’, a title once given by the Marian commoners to the archtraitor Sir Rodrik the Loyal, a man reputed for his enormous strength and daring feats of combat. Harutopolta, the Battle of the Fruits At noon during the festivities, a great food toss called Harutopolta is held in the village square, where all individuals, male or females, young or old, join in throwing berries and other foods at each other is a community-wide quasi-battle of juice and happy-go-lucky levity. Fruit is the most commonly used weapon of choice, namely Prikaz berries, but also apples and southern fruits such as peaches and oranges. Pies and desserts are also thrown, as well as other foods considered ‘light’ or ‘sweet’. Hardened candies, specifically pieces of amber and honey, while not thrown are given out by older individuals to their youthful counterparts, usually as reward for targeting specific peers with berries and pies. The Great Foot Race Usually during and following right after the Harutopolta, a foot race from the square to the outskirts of the village, usually while still chucking and hurling fruits and desserts at their fellows. Though an event of usually joyous occasion, as the trade cities and urban centers in both classical Raev and contemporary Haense increased in population, the race has become dangerous- commonly, young and old are trampled by their peers in the frenzy, leading to the deaths of dozens. After the Barovifest of 292 AES, where nearly five thousand people perished following the gates being accidentally shut by a drunken guard, the ancient Raev monarch Jan II Karovic formally banned the practice. In modern Haeseni practice, villages can and do perform the traditional foot race (where risk of being trampled is extremely low), however the capital has typically performed a more formal race, with only a specific number of those competing commonly paired with betting by the well-to-do. The Great Boat Race With the Great Foot Race falling out of the favor, in recent years boat racing has become a staple of Barovifest, most likely coming from the Barbanov’s tendency to make court in the warmer Raevir riverlands of the south compared to the colder, northern reaches of Hanseti. Racing is typically done in pairs and usually on a predetermined course, though variations have occurred throughout the years. Feast of All Souls’ Eve In the evening of Barovifest, expansive tables are set up within the square of the village or city, where all celebrants of the festivities partake in a ceremonial feast of meat and Carrion Black. In the most urban of towns of the Haeseni highlands, the table is packed from edge to edge, as according to tradition not a single individual can be considered superior to the other during this day. However, it is custom to typically allow the monarch and his spouse, along with children and elderly, to sit first, following thereafter with women then men. With Barbov’s reforms, grace is said by the local cleric before the meal, where he is allowed to stand upon the table (though his head must be bent low and hands clasped together) and shout the prayer to the citizens before dinner is allowed to commence. The Drinking Competition During the feast, it is customary for the more bawdy individuals to partake in a competition of alcoholic consumption, where the person who drinks the most Carrion Black wins. Betting is a common occurrence and in more recent years it has become an event where even the nobility have taken pride in participating in. The winner receives monetary compensation and room and board within the royal court (if homeless), where they also receive the prestigious title of ‘dir Goetutur’ or ‘the Good Drunk’. Burning of the Horse Effigy Haruhtrow, though commonly portrayed as a bard or trickster, is also symbolized by the horse, a common thematic emblem invoking both confidence and fertility. Since the very first Haruhtrozdyg (and since then, every Barovifest), a wooden effigy of a horse is burned in the town or village square, usually paired with singing, dancing, and other mirthful activities. After Barbov’s reforms, the horse is said to stand for the steed of Prophet Owyn, known as Orlund, with whom Owyn rode with through Jroth to commit the final miracle of Lux Invicta. Barovimuesz, or the Mass of All Souls Following the day after Barovifest, a holy day of obligation is held among the (usually hungover) Lendian Canonists at their local parishes, where the dead and lost loved ones are prayed for by their still living family. Compared to the day before hand, Barovimuesz is a day of familial embrace among close loved ones, with families and clans retreating to their homes for prayer and quiet interaction. Those without homes and other vagabonds are commonly put up in the palace at the expense of the monarch’s coffers, where they are fed, given new clothes, and usually forgiven of debts and crimes if they show proper repentance.

Rev. Otto of Haense Ph.D., M.D. sends word via courier of his planned attendance.

Updated on 311/1758 ((3/8)): Added the historical Barony of Hundzden (Houndsden) Tweaked histories for the County of Metterden, Barony of Rytsburg, and Barony of Rostig Updated CoA for the Marquessate of Korstadt Spelling/grammar fixes

Updated on 311/1758 ((3/8)): Added A Study into the Nobility and Peers of Haense by Otto the Tarcharman Added Haeseni Mythologie by Otto the Tarcharman Added Princess of the Seals by Otto the Tarcharman Added The Stran by Diedrik Carrion ((Posted by @Knox, credits to @Komodo)) Added Haense: The Frontier State by John Walker ((Credits to @Birdman)) Added The Life of Sir Nikolaus Kortrevich by Otto Kortrevich ((Credits to @Quinn275))

Updated on 311/1758 ((3/8)): Added bio for Sir Georg Alimar the Younger Tweaked formatting and titling as per this post (for sake of brevity, only the senior most peerage is recorded/displayed) Minor spelling and grammar fixes

Otto the Tarcharman nods, “He has my vote, that is for sure!”

THE PEERS OF THE HAESENI REALM Or, A STUDY INTO THE NOBILITY AND PEERS OF HAENSE BY OTTO THE TARCHARMAN --- THE PEERS OF THE KINGDOM OF HAENSE, also known as the ESTATE OF NOBILITY or the ESTATE OF PEERS, is the body of higher aristocracy ennobled and bestowed rights of landownership and military mustering, holding in their personage a titled fief granted in trust by the crown. Holders of these titled fiefs are referred to as ‘peers’, a status given only to them and not immediate kin, while both the clan and titleholder are referred to as ‘nobles’ and given feudal rights. New peerages are created only by the Crown of Haense as the fount of honour and multiple peerages can be held by a single individual. The Haeseni Peerage uses the following ranks, PRINCE / PRINZ (Principality / Sorhenzem) DUKE / HERZEN (Dukedom / Herzenzem) MARQUESS / MARGRAVIR (Marquessate / Margravzem) COUNT / KOMIT (County / Komitzem) VISCOUNT / LAUKOMIT (Viscounty / Laukomitzem) BARON / BOSSIR (Barony / Bosrzem) There are twenty-three (23) extant peerages out of thirty-four (34) total peerages created throughout the history of Haense. Of the currently existing peerages within the realm, there are two (2) extant princely peerages, one (1) extant ducal peerages, two (2) extant marquesial peerages, four (4) extant comital peerages, two (2) vicecomital peerages, and twelve (12) baronial peerages. Of all peerages both extant and dormant, there have been in total three (3) princely peerages, three (3) ducal peerages, three (3) marquesial peerages, six (6) comital peerages, two (2) vicecomital peerages, and seventeen (17) baronial peerages. There are twelve (12) peers in total, though some peers hold multiple peerages. Of the current peers, one (1) peer holds four (4) peerages, three (3) peers hold three (3) peerages, two (2) peers hold two (2) peerages, while six (6) hold only one (1) peerage. The number of new peerages created differ from monarch to monarch, with the current list as followed, Imperial Grant (pre-Petyr I) - 5 (5 new, 0 recreated) Petyr I, King of Haense - 7 (7 new, 0 recreated) Andrik II, King of Haense - 1 (1 new, 0 recreated) Marus I, King of Haense - 1 (0 new, 1 recreated) Petyr II, King of Haense - 0 Stefan I, King of Haense - 5 (5 new, 0 recreated) Otto I, King of Haense - 0 Otto II, King of Haense - 0 Otto III, King of Haense - 0 Karl II, King of Haense - 2 (1 new, 1 recreated) Franz II, King of Haense - 0 Sigmar I, King of Haense - 4 (4 new, 0 recreated) Robert I, King of Haense - 5 (4 new, 1 recreated) Marus II, King of Haense - 1 (1 new. 0 recreated) Andrik III, King of Haense - 4 (3 new, 1 recreated) Andrik IV, King of Haense - 6 (4 new, 2 recreated) Sigmund II, King of Haense - 0 --- Principality of Bihar | Sorhenzem van Bihar Otto Alimar, 4th Prince of Muldav, 4th Prince of Bihar, 4th Margrave of Chatnik Named and roughly corresponding to the fortress of Bihar in Ruska; first created for Heinrik van Bihar by Stefan I, King of Haense as titular cadet elevation of the Karovic House of Bihar, later dormant upon ascension of Sigmar van Bihar, 3rd Prince of Bihar as King of Haense; second created for Otto Alimar by Andrik IV, King of Haense. Record of Peers (1st Creation) Heinrik van Bihar, 1st Prince of Bihar Robert van Bihar, 2nd Prince of Bihar Sigmar van Bihar, 3rd Prince of Bihar Title dormant upon ascension of Sigmar van Bihar, 3rd Prince of Bihar as King of Haense (2nd Creation) Otto Alimar, 4th Prince of Muldav, 4th Prince of Bihar, 4th Margrave of Chatnik --- Principality of Muldav | Sorhenzem van Muldav Otto Alimar, 4th Prince of Muldav, 4th Prince of Bihar, 4th Margrave of Chatnik Named and roughly corresponding the village and forest of Muldav, Ruska; created for Josef Alimar, 2nd Margrave of Chatnik by Robert I, King of Haense as titular cadet elevation for the Karovic House of Alimar. Record of Peers I - Josef Alimar, 1st Prince of Muldav, 2nd Margrave of Chatnik II - Aleksandra Ruthern, 2nd Princess of Muldav III - Kazimar Alimar, 3rd Prince of Muldav, 3rd Margrave of Chatnik IV - Otto Alimar, 4th Prince of Muldav, 4th Prince of Bihar, 4th Margrave of Chatnik --- Principality of Ulgaard | Sorhenzem van Ulgaard Dormant Title Named for the canonical land of Ulgaard, corresponding to no geographical location in Haense; first created for Arjen Sarkozic by Stefan I, King of Haense as titular cadet elevation for the Karovic House of Sarkozic-Ulgaard, later dormant after death of Ingrid Sarkozic, 3rd Princess of Ulgaard, 3rd Marchioness of Torivar and inheritance to her son Karl II, King of Haense; second created for Jakob Ludovar by Karl II, King of Haense as titular cadet elevation for the Karovic House of Ludovar, later forfeit upon Jakob [II] Ludovar, 8th Prince of Ulgaard, 10th Baron of Kvasz, 2nd Baron of Rostig-Otistadt being found guilty of treason. Record of Peers (1st Creation) I - Arjen Sarkozic, 1st Prince of Ulgaard, 1st Margrave of Torivar II - Karl Sarkozic, 2nd Prince of Ulgaard, 2nd Margrave of Torivar III - Ingrid Sarkozic, 3rd Princess of Ulgaard, 3rd Marchioness of Torivar Title dormant upon inheritance by Karl II, King of Haense. (2nd Creation) IV - Jakob Ludovar, 4th Prince of Ulgaard V - Otto Ludovar, 5th and 7th Prince of Ulgaard, 1st Baron of Rostig-Otistadt VI - Emma Ludovar, 6th Princess of Ulgaard, 9th Baroness of Kvasz VII - Otto Ludovar, 5th and 7th Prince of Ulgaard, 1st Baron of Rostig-Otistadt VIII - Jakob [II] Ludovar, 8th Prince of Ulgaard, 10th Baron of Kvasz, 2nd Baron of Rostig-Otistadt Title forfeit upon Jakob [II] Ludovar, 8th Prince of Ulgaard, 10th Baron of Kvasz, 2nd Baron of Rostig-Otistadt being found guilty of treason. --- Dukedom of Carnatia | Herzenzem van Karnatiya Dormant Title Named and roughly corresponding to the region of Carnatia and the Carnatian highlands in Ruska; first created for Otto [II] Sarkozic by John I, Holy Orenian Emperor, later dormant upon ascension of Petyr Barbanov, 4th Duke of Carnatia as King of Haense; second created for Sergei , 1st Count of Turov, 2nd Baron of Kvasz by Marus I, King of Haense, later forfeit upon Voron Kovachev, 14th Duke of Carnatia, 3rd Baron Kovagradz being found guilty of treason; third created for Lerald Vyronov, 1st Count of Graiswald, 6th Baron of Rytsburg by Andrik III, King of Haense, later forfeit upon Robert Vyronov, 18th Duke of Carnatia, 4th Count of Graiswald, 9th Baron of Rytsburg being found guilty of treason. Record of Peers (1st Creation) I - Otto [II] Sarkozic, 1st Duke of Carnatia II - Stefan Sarkozic, 2nd Duke of Carnatia III - Jan Kovachev, 3rd Duke of Carnatia, 1st Baron of Kvasz IV - Petyr Barbanov, 4th Duke of Carnatia Title dormant upon ascension of Petyr Barbanov, 4th Duke of Carnatia as King of Haense. (2nd Creation) V - Sergey Kovachev, 5th Duke of Carnatia, 1st Count of Turov, 2nd Baron of Kvasz VI - Heinrik Kovachev, 6th Duke of Carnatia, 2nd Count of Turov, 3rd Baron of Kvasz VII - Sergey [II] Kovachev, 7th Duke of Carnatia, 3rd Count of Turov, 4th Baron of Kvasz VIII - Viktor Kovachev, 8th Duke of Carnatia, 4th Count of Turov, 5th Baron of Kvasz IX - Sergey [III] Kovachev, 9th Duke of Carnatia, 5th Count of Turov, 6th Baron of Kvasz X - Rickard Kovachev, 10th Duke of Carnatia, 6th Count of Turov, 7th Baron of Kvasz XI - Emma Kovachev, 11th Duchess of Carnatia, 7th Countess of Turov, 8th Baroness of Kvasz XII - Josef Kovachev, 12th Duke of Carnatia, 1st Baron Kovagradz XIII - Heinrik [II] Kovachev, 13th Duke of Carnatia, 2nd Baron Kovagradz XIV - Voron Kovachev, 14th Duke of Carnatia, 3rd Baron Kovagradz Title forfeit upon Voron Kovachev, 14th Duke of Carnatia, 3rd Baron Kovagradz being found guilty of treason. (3rd Creation) XV - Lerald Vyronov, 15th Duke of Carnatia, 1st Count of Graiswals, 6th Baron of Rytsburg XVI - Karl [II] Vyronov, 16th Duke of Carnatia, 2nd Count of Graiswald, 7th Baron of Rytsburg XVII - Jan [II] Vyronov, 17th Duke of Carnatia, 3rd Count of Graiswald, 8th Baron of Rytsburg XVIII - Robert Vyronov, 18th Duke of Carnatia, 4th Count of Graiswald, 9th Baron of Rytsburg Title forfeit upon Robert Vyronov, 18th Duke of Carnatia, 4th Count of Graiswald, 9th Baron of Rytsburg being found guilty of treason. --- Dukedom of Valwyk | Herzenzem van Valwyk Petyr [II] Baruch, 2nd Duke of Valwyk, 9th Count of Ayr, 10th Baron of Voron, 10th Baron Laval Named and roughly corresponding to the castle of Valwyk in Hanseti; created for Sigmar Baruch, 8th Count of Ayr, 8th Baron of Voron, 9th Baron Laval by Andrik IV, King of Haense. Record of Peers I - Sigmar Baruch, 1st Duke of Valwyk, 8th Count of Ayr, 9th Baron of Voron, 9th Baron Laval II - Petyr [II] Baruch, 2nd Duke of Valwyk, 9th Count of Ayr, 10th Baron of Voron, 10th Baron Laval --- Dukedom of Vidaus | Herzenzem van Vidaus Dormant Title Named and roughly corresponding to the Vidaus mountain range in Hanseti; created for Rhys Ruthern, 8th Count of Metterden by Robert I, King of Haense, later dormant by crown appropriation under Andrik III, King of Haense. Record of Peers I - Rhys Ruthern, 1st Duke of Vidaus, 9th Count of Metterden, 7th Baron Rostig II - Demitrey Ruthern, 2nd Duke of Vidaus, 10th Count of Metterden, 8th Baron Rostig III - Konstantin Ruthern, 3rd Duke of Vidaus, 11th Count of Metterden, 9th Baron Rostig IV - Viktor Ruthern, 4th Duke of Vidaus, 12th Count of Metterden, 10th Baron Rostig Title dormant by crown appropriation under Andrik III, King of Haense. --- Marquessate of Chatnik | Margravzem van Chatnik Otto Alimar, 4th Prince of Muldav, 4th Prince of Bihar, 4th Margrave of Chatnik Named and roughly corresponding to the village and region of Chatnik in Ruska; created for Edward van Bihar by Sigmar I, King of Haense. Record of Peers I - Edward van Bihar, 1st Margrave of Chatnik II - Josef Alimar, 1st Prince of Muldav, 2nd Margrave of Chatnik III - Kazimar Alimar, 3rd Prince of Muldav, 3rd Margrave Chatnik IV - Otto Alimar, 4th Prince of Muldav, 4th Prince of Bihar, 4th Margrave of Chatnik --- Marquessate of Korstadt | Margravzem van Korstadt Viktor Kortrevich, 2nd Margrave of Korstadt, 3rd Baron Koravia Named and roughly corresponding to the fortress of Korstadt in Ruska; created for Markus Kortrevich, 2nd Baron Koravia by Andrik IV, King of Haense. Record of Peers I - Markus Kortrevich, 1st Margrave of Korstadt, 2nd Baron Koravia II - Viktor Kortrevich, 2nd Margrave of Korstadt, 3rd Baron Koravia --- Marquessate of Torivar | Margravzem van Torivar Dormant Title Named and roughly corresponding to the valley and forests of Torivar in eastern Hanseti; created for Arjen Sarkozic by Stefan I, King of Haense, later dormant upon inheritance by Karl II, King of Haense. Record of Peers I - Arjen Sarkozic, 1st Prince of Ulgaard, 1st Margrave of Torivar II - Karl Sarkozic, 2nd Prince of Ulgaard, 2nd Margrave of Torivar III - Ingrid Sarkozic, 3rd Princess of Ulgaard, 3rd Marchioness of Torivar Title dormant upon inheritance by Karl II, King of Haense. --- County of Ayr | Komitzem van Ayr Petyr [II] Baruch, 2nd Duke of Valwyk, 9th Count of Ayr, 10th Baron of Voron, 10th Baron Laval Named and roughly corresponding to the town of Ayr in Hanseti; created for Eirik Baruch, 2nd Baron of Voron by Petyr I, King of Haense. Record of Peers I - Eirik Baruch, 1st Count of Ayr, 2nd Baron of Voron II - Otto Baruch, 2nd Count of Ayr, 3rd Baron of Voron III - Aldrik Baruch, 3rd Count of Ayr, 4th Baron of Voron, 4th Baron Laval IV - Petyr Baruch, 4th Count of Ayr, 5th Baron of Voron, 5th Baron Laval V - Eirik [II] Baruch, 5th Count of Ayr, 6th Baron of Voron, 6th Baron Laval VI - Marus Baruch, 6th Count of Ayr, 7th Baron of Voron, 7th Baron Laval VII - Jan Baruch, 7th Count of Ayr, 8th Baron of Voron, 8th Baron Laval VIII - Sigmar Baruch, 1st Duke of Valwyk, 8th Count of Ayr, 9th Baron of Voron, 9th Baron Laval IX - Petyr [II] Baruch, 2nd Duke of Valwyk, 9th Count of Ayr, 10th Baron of Voron, 10th Baron Laval --- County of Graiswald | Komitzem van Graiswald Dormant Title Named and roughly corresponding to the village and forest of Graiswald in the Carnatian highlands of Ruska; created for Lerald Vyronov, 6th Baron of Rytsburg by Andrik III, King of Haense, later forfeit upon Robert Vyronov, 18th Duke of Carnatia, 4th Count of Graiswald, 9th Baron of Rytsburg being found guilty of treason. Record of Peers I - Lerald Vyronov, 15th Duke of Carnatia, 1st Count of Graiswald, 6th Baron of Rytsburg II - Karl [II] Vyronov, 16th Duke of Carnatia, 2nd Count of Graiswald, 7th Baron of Rytsburg III - Jan [II] Vyronov, 17th Duke of Carnatia, 3rd Count of Graiswald, 8th Baron of Rytsburg IV - Robert Vyronov, 18th Duke of Carnatia, 4th Count of Graiswald, 9th Baron of Rytsburg Title forfeit upon Robert Vyronov, 18th Duke of Carnatia, 4th Count of Graiswald, 9th Baron of Rytsburg being found guilty of treason. --- County of Metterden | Komitzem van Metterden Konstantin [II] Ruthern, 14th Count of Metterden. 12th Baron Rostig Named and roughly corresponding to the castle of Metterden-ar-Grauspin in Hanseti; created for Eirik Colborn by John II, Holy Orenian Emperor. Record of Peers I - Eirik Ruthern, 1st Count of Metterden II – Alrik Ruthern, 2nd Count of Metterden III - Marik Ruthern, 3rd Count of Metterden IV - Demitrey Ruthern, 4th Count of Metterden V - Boris Ruthern, 5th Count of Metterden VI - Viktor Ruthern, 6th Count of Metterden VII - Joren Ruthern, 7th Count of Metterden VIII - Vladrik Ruthern, 8th Count of Metterden, 6th Baron Rostig IX - Rhys Ruthern, 1st Duke of Vidaus, 9th Count of Metterden, 7th Baron Rostig X - Demitrey [II] Ruthern, 2nd Duke of Vidaus, 10th Count of Metterden, 8th Baron Rostig XI - Konstantin Ruthern, 3rd Duke of Vidaus, 11th Count of Metterden, 9th Baron Rostig XII - Viktor [II] Ruthern, 4th Duke of Vidaus, 12th Count of Metterden, 10th Baron Rostig XIII - Sigmar Ruthern, 13th Count of Metterden, 11th Baron Rostig XIV - Konstantin [II] Ruthern, 14th Count of Metterden, 12th Baron Rostig --- County of Nenzing | Komitzem van Nenzing Alrik Stafyr, 3rd Count of Nenzing, 5th Viscount of Grauspin, 4th Baron Thurant Named and roughly corresponding to the castle of Nenzing and the Nenzing mountain range in northern Hanseti; created for Leopold Stafyr, 3rd Viscount of Grauspin, 2nd Baron Thurant by Marus II, King of Haense. Record of Peers I - Leopold Stafyr, 1st Count of Nenzing, 3rd Viscount of Grauspin, 2nd Baron Thurant II - Eirik Stafyr, 2nd Count of Nenzing, 4th Viscount of Grauspin, 3rd Baron Thurant III - Alrik Stafyr, 3rd Count of Nenzing, 5th Viscount of Grauspin, 4th Baron Thurant --- County of Reinmar | Komitzem van Reinmar Erwin Barclay, 1st Count of Reinmar, 2nd Baron of Freising, 1st Baron Sigradz Named and roughly corresponding to the town of Reinmar in eastern Hanseti; created for Erwin Barclay, 2nd Baron of Freising by Andrik IV, King of Haense. Record of Peers I - Erwin Barclay, 1st Count of Reinmar, 2nd Baron of Freising, 1st Baron Sigradz --- County of Turov | Komitzem van Turov Dormant Title Named and roughly corresponding to the town of Turov of the Carnatian highlands in Ruska; created for Sergey Kovachev, 2nd Baron of Kvasz by Petyr I, King of Haense, later dormant upon inheritance by Sigmar I, King of Haense. Record of Peers I - Sergey Kovachev, 5th Duke of Carnatia, 1st Count of Turov, 2nd Baron of Kvasz II - Heinrik Kovachev, 6th Duke of Carnatia, 2nd Count of Turov, 3rd Baron of Kvasz III - Sergey [II] Kovachev, 7th Duke of Carnatia, 3rd Count of Turov, 4th Baron of Kvasz IV - Viktor Kovachev, 8th Duke of Carnatia, 4th Count of Turov, 5th Baron of Kvasz V - Sergey [III] Kovachev, 9th Duke of Carnatia, 5th Count of Turov, 6th Baron of Kvasz VI - Rickard Kovachev, 10th Duke of Carnatia, 6th Count of Turov, 7th Baron of Kvasz VII - Emma Kovachev, 11th Duchess of Carnatia, 7th Countess of Turov, 8th Baroness of Kvasz Title dormant upon inheritance by Sigmar I, King of Haense. --- Viscounty of Batavus | Laukomitzem van Batavus Ivan van Batavic, 1st Viscount Batavus Named and roughly corresponding to the region of Batavia in coastal Hanseti; created for Ivan van Batavic by Andrik III, King of Haense. Record of Peers I - Ivan (Ruthern) van Batavic, 1st Viscount Batavus --- Viscounty of Grauspin | Laukomitzem van Grauspin Alrik Stafyr, 3rd Count of Nenzing, 5th Viscount of Grauspin, 4th Baron Thurant Named and roughly corresponding to the Grauspin mountain range in Hanseti; created for Kristoff Stafyr by Stefan I, King of Haense. Record of Peers I - Kristoff Stafyr, 1st Viscount of Grauspin II - Sergey Stafyr, 2nd Viscount of Grauspin, 1st Baron Thurant III - Leopold Stafyr, 1st Count of Nenzing, 3rd Viscount of Grauspin, 2nd Baron Thurant IV - Eirik Stafyr, 2nd Count of Nenzing, 4th Viscount of Grauspin, 3rd Baron Thurant V - Alrik Stafyr, 3rd Count of Nenzing, 5th Viscount of Grauspin, 4th Baron Thurant --- Barony of Freising | Bosrzem van Freising Erwin Barclay, 1st Count of Reinmar, 2nd Baron of Freising, 1st Baron Sigradz Named and roughly corresponding to the fortress of Freising in Hanseti; created for Wilhelm Barclay by Andrik III, King of Haense. Record of Peers I - Wilhelm Barclay, 1st Baron of Freising II - Erwin Barclay, 1st Count of Reinmar, 2nd Baron of Freising, 1st Baron Sigradz --- Barony of Gant | Bosrzem van Gant Emerik van Gant, 5th Baron Gant Named and roughly corresponding to the village of Gant on the Ruska-heartlands border; created for Bastik van Aren by Karl II, King of Haense. Record of Peers I - Bastik van Aren, 1st Baron Gant II - Klara van Aren, 2nd Baroness Gant III - Karl (Baruch) van Gant, 3rd Baron Gant IV - Joren van Gant, 4th Baron Gant V - Emerik van Gant, 5th Baron Gant --- Barony of Grendok | Bosrzem van Grendok Dormant Title Named and roughly corresponding to the village of Grendok in the Grauspin mountains of Hanseti; created for Alessa Grendok by Stefan I, King of Haense, later dormant upon inheritance by Otto II, King of Haense. Record of Peers I - Alessa van Grendok, 1st Baroness Grendok Title dormant upon inheritance by Otto II, King of Haense. --- Barony of Grimbold | Bosrzem van Grimbold Dormant Title Named and roughly corresponding to the mountain of Grimbold in Hanseti; created for Karl van der Grimbold by Sigmar I, King of Haense., later dormant upon inheritance by Robert I, King of Haense. Record of Peers I - Karl van der Grimbold, 1st Baron Grimbold II - Katarina van der Grimbold, 2nd Baroness Grimbold Title dormant upon inheritance by Robert I, King of Haense. --- Barony of Hundzden | Bosrzem van Hundzden Dormant Title Named and roughly corresponding to the castle of Hundzden in Carnatian highlands of Ruska; created for Hektor Brawm by Petyr I, King of Haense, later forfeit upon Reeve Brawm, 2nd Baron of Hundzden being found guilty of treason. Record of Peers I - Hektor Brawm, 1st Baron of Hundzden II - Reeve Brawm, 2nd Baron of Hundzden --- Barony of Koravia | Bosrzem van Koraviya Viktor Kortrevich, 2nd Margrave of Korstadt, 3rd Baron Koravia Named and roughly corresponding to the village and valley of Koravia in Ruska; created for Otto Kortrevich by Robert I, King of Haense. Record of Peers I - Otto Kortrevich, 1st Baron Koravia II - Markus Kortrevich, 1st Margrave of Korstadt, 2nd Baron Koravia III - Viktor Kortrevich, 2nd Margrave of Korstadt, 3rd Baron Koravia --- Barony of Kovagradz | Bosrzem van Kovagradz Dormant Title Named and roughly corresponding to the fortress of Kovagradz in the Carnatian highlands of Ruska; created for Josef Kovachev by Robert I, King of Haense, later forfeit upon Voron Kovachev, 14th Duke of Carnatia, 3rd Baron Kovagradz being found guilty of treason. Record of Peers I - Josef Kovachev, 12th Duke of Carnatia, 1st Baron Kovagradz II - Heinrik [II] Kovachev, 13th Duke of Carnatia, 2nd Baron Kovagradz III - Voron Kovachev, 14th Duke of Carnatia, 3rd Baron Kovagradz Title forfeit upon Voron Kovachev, 14th Duke of Carnatia, 3rd Baron Kovagradz being found guilty of treason. --- Barony of Kvasz | Bosrzem van Kvasz Georg Kovachev, 12th Baron of Kvasz Named and roughly corresponding to the region of Kvasz on the Hanseti-Ruska border; first created for Jan Kovachev by John I, Holy Orenian Emperor, later dormant upon inheritance by Robert I, King of Haense; second created for Emma [II] Ludovar by Robert I, King of Haense, later dormant by crown appropriation under Andrik IV, King of Haense; third created for Georg Kovachev by King Andrik IV, King of Haense. Record of Peers (1st Creation) I - Jan Kovachev, 4th Duke of Carnatia, 1st Baron of Kvasz II - Sergey Kovachev, 5th Duke of Carnatia, 1st Count of Turov, 2nd Baron of Kvasz III - Heinrik Kovachev, 6th Duke of Carnatia, 2nd Count of Turov, 3rd Baron of Kvasz IV - Sergey [II] Kovachev, 7th Duke of Carnatia, 3rd Count of Turov, 4th Baron of Kvasz V - Viktor Kovachev, 8th Duke of Carnatia, 4th Count of Turov, 5th Baron of Kvasz VI - Sergey [III] Kovachev, 9th Duke of Carnatia, 5th Count of Turov, 6th Baron of Kvasz VII - Rickard Kovachev, 10th Duke of Carnatia, 6th Count of Turov, 7th Baron of Kvasz VIII - Emma Kovachev, 11th Duchess of Carnatia, 7th Countess of Turov, 8th Baroness of Kvasz Title dormant upon inheritance by Robert I, King of Haense. (2nd Creation) IX - Emma [II] Ludovar, 3rd Princess of Ulgaard, 9th Baroness of Kvasz X - Jakob Ludovar, 5th Prince of Ulgaard, 10th Baron of Kvasz, 2nd Baron of Rostig-Otistadt XI - Heinrik [II] Ludovar, 11th Baron of Kvasz, 3rd Baron of Rostig-Otistadt Title dormant by crown appropriation under Andrik IV, King of Haense. (3rd Creation) XII - Georg Kovachev, 12th Baron of Kvasz --- Barony of Laurenstadt | Bosrzem van Laurenstadt Dormant Title Named and roughly corresponding to the castle of Laurenstadt in Hanseti; created for Laurens Loden by Andrik II, King of Haense, later dormant upon inheritance by Otto III, King of Haense. Record of Peers I - Laurens Loden, 1st Baron Laurenstadt II - Laurens [II] Loden, 2nd Baron Laurenstadt III - Laurens [III] Loden, 3rd Baron Laurenstadt IV - Laurens [IV] Loden, 4th Baron Laurenstadt V - Floris Loden, 5th Baron Laurenstadt Title dormant upon inheritance by Otto III, King of Haense. --- Barony of Laval | Bosrzem van Laval Petyr [II] Baruch, 2nd Duke of Valwyk, 9th Count of Ayr, 10th Baron of Voron, 10th Baron Laval Named and roughly corresponding to the village of Laval on the Ruska-heartlands border; created for Hugo Paskier by Petyr I, King of Haense. Record of Peers I - Hugo Paskier, 1st Baron Laval II - August Paskier, 2nd Baron Laval III - Jan Paskier, 3rd Baron Laval IV - Aldrik Baruch, 3rd Count of Ayr, 4th Baron of Voron, 4th Baron Laval V - Petyr Baruch, 4th Count of Ayr, 5th Baron of Voron, 5th Baron Laval VI - Eirik Baruch, 5th Count of Ayr, 6th Baron of Voron, 6th Baron Laval VII - Marus Baruch, 6th Count of Ayr, 7th Baron of Voron, 7th Baron Laval VIII - Jan [II] Baruch, 7th Count of Ayr, 8th Baron of Voron, 8th Baron Laval IX - Sigmar Baruch, 1st Duke of Valwyk, 8th Count of Ayr, 9th Baron of Voron, 9th Baron Laval X - Petyr [II] Baruch, 2nd Duke of Valwyk, 9th Count of Ayr, 10th Baron of Voron, 10th Baron Laval --- Barony of Mondstadt | Bosrzem van Mondstadt Ruslan [III] Amador, 6th Baron of Mondstadt Named and roughly corresponding to the town and fortress of Mondstadt in southern Ruska; created for Ruslan Amador by Petyr I, King of Haense. Record of Peers I - Ruslan Amador, 1st Baron of Mondstadt II - Ramdir Amador, 2nd Baron of Mondstadt III - Odrin Amador, 3rd Baron of Mondstadt IV - Ruslan [II] Amador, 4th Baron of Mondstadt V - Heinrik Amador, 5th Baron of Mondstadt VI - Ruslan [III] Amador, 6th Baron of Mondstadt --- Barony of Rostig | Bosrzem van Rostig Konstantin [II] Ruthern, 13th Count of Metterden, 12th Baron Rostig Named and roughly corresponding to the town and castle of Rostig in Hanseti; created for Jorik Marbrand by Petyr I, King of Haense. Record of Peers I - Jorik Marbrand, 1st Baron Rostig II - Jarik Marbrand, 2nd Baron Rostig III - Laurika Marbrand, 3rd Baroness Rostig IV - Josef (Ruthern) van Rostig, 4th Baron Rostig V - Alessa van Rostig, 5th Baroness Rostig VI - Vladrik Ruthern, 8th Count of Metterden, 6th Baron Rostig VII - Rhys Ruthern, 1st Duke of Vidaus, 9th Count of Metterden, 7th Baron Rostig VIII - Demitrey Ruthern, 2nd Duke of Vidaus, 10th Count of Metterden, 8th Baron Rostig IX - Konstantin Ruthern, 3rd Duke of Vidaus, 11th Count of Metterden, 9th Baron Rostig X - Viktor Ruthern, 4th Duke of Vidaus, 12th Count of Metterden, 10th Baron Rostig XI - Sigmar Ruthern, 13th Count of Metterden, 11th Baron Rostig XII - Konstantin [II] Ruthern, 14th Count of Metterden, 12th Baron Rostig --- Barony of Rostig-Otistadt | Bosrzem van Rostig-Otistadt Aleksandr Ludovar, 4th Baron of Rostig-Otistadt Named and roughly corresponding to the village and castle of Rostig-Otistadt in Hanseti; created for Otto Ludovar by Sigmar I, King of Haense. Record of Peers I - Otto Ludovar, 2nd and 4th Prince of Ulgaard, 1st Baron of Rostig-Otistadt II - Jakob Ludovar, 5th Prince of Ulgaard, 10th Baron of Kvasz, 2nd Baron of Rostig-Otistadt III - Heinrik Ludovar, 11th Baron of Kvasz, 3rd Baron of Rostig-Otistadt IV - Aleksandr Ludovar, 4th Baron of Rostig-Otistadt --- Barony of Rytsburg | Bosrzem van Rytsburg Dormant Title Named and roughly corresponding to the castle of Rytsburg in the Carnatian highlands of Ruska; created for Lerald Vyronov by John III, Holy Orenian Emperor, later forfeit upon Robert Vyronov, 18th Duke of Carnatia, 4th Count of Graiswald, 9th Baron of Rytsburg being found guilty of treason. Record of Peers I - Lerald Vyronov, 1st Baron of Rytsburg II - Rudolf Vyronov, 2nd Baron of Rytsburg III - Stanimar Vyronov, 3rd Baron of Rytsburg IV - Adolf Vyronov, 4th Baron of Rytsburg V - Lukas Vyronov, 5th Baron of Rytsburg VI - Lerald Vyronov, 15th Duke of Carnatia, 1st Count of Graiswald, 6th Baron of Rytsburg VII - Karl [II] Vyronov, 16th Duke of Carnatia, 2nd Count of Graiswald, 7th Baron of Rytsburg VIII - Jan [II] Vyronov, 17th Duke of Carnatia, 3rd Count of Graiswald, 8th Baron of Rytsburg IX - Robert Vyronov, 18th Duke of Carnatia, 4th Count of Graiswald, 9th Baron of Rytsburg Title forfeit upon Robert Vyronov, 18th Duke of Carnatia, 4th Count of Graiswald, 9th Baron of Rytsburg being found guilty of treason. --- Barony of Sigradz | Bosrzem van Sigradz Erwin Barclay, 1st Count of Reinmar, 2nd Baron of Freising, 1st Baron Sigradz Named and roughly corresponding to the town of Sigradz in Ruska; created for Erwin Barclay, 2nd Baron of Freising by Andrik IV, King of Haense. Record of Peers I - Erwin Barclay, 1st Count of Reinmar, 2nd Baron of Freising, 1st Baron Sigradz --- Barony of Thurant | Bosrzem van Thurant Alrik Stafyr, 3rd Count of Nenzing, 5th Viscount of Grauspin, 4th Baron Thurant Named and roughly corresponding to the castle of Thurant in southern Hanseti; created for Sergey Stafyr, 2nd Viscount of Grauspin by Sigmar I, King of Haense. Record of Peers I - Sergey Stafyr, 2nd Viscount of Grauspin, 1st Baron Thurant II - Leopold Stafyr, 1st Count of Nenzing, 3rd Viscount of Grauspin, 2nd Baron Thurant III - Eirik Stafyr, 2nd Count of Nenzing, 4th Viscount of Grauspin, 3rd Baron Thurant IV - Alrik Stafyr, 3rd Count of Nenzing, 5th Viscount of Grauspin, 4th Baron Thurant --- Barony of Voron | Bosrzem van Voron Petyr [II] Baruch, 2nd Duke of Valwyk, 9th Count of Ayr, 10th Baron of Voron, 10th Baron Laval Named and roughly corresponding to the village and castle of Voron (or Voronsburg) in Hanseti; created for Joren Baruch by John I, Holy Orenian Emperor. Record of Peers I - Joren Baruch, 1st Baron of Voron II - Eirik Baruch, 1st Count of Ayr, 2nd Baron of Voron III - Otto Baruch, 2nd Count of Ayr, 3rd Baron of Voron IV - Aldrik Baruch, 3rd Count of Ayr, 4th Baron of Voron, 4th Baron Laval V - Petyr Baruch, 4th Count of Ayr, 5th Baron of Voron, 5th Baron Laval VI - Eirik [II] Baruch, 5th Count of Ayr, 6th Baron of Voron, 6th Baron Laval VII - Marus Baruch, 6th Count of Ayr, 7th Baron of Voron, 7th Baron Laval VIII - Jan Baruch, 7th Count of Ayr, 8th Baron of Voron, 8th Baron Laval IX - Sigmar Baruch, 1st Duke of Valwyk, 8th Count of Ayr, 9th Baron of Voron, 9th Baron Laval X - Petyr [II] Baruch, 2nd Duke of Valwyk, 9th Count of Ayr, 10th Baron of Voron, 10th Baron Laval --- Barony of Vasiland | Bosrzem van Vaziland Heinrik Vanir, 10th Baron Vasiland Named and roughly corresponding to the fortress and region of Vasiland in coastal Ruska; created for Britannus Vanir by Petyr I, King of Haense. Record of Peers I - Britannus Vanir, 1st Baron Vasiland II - Fiske Vanir, 2nd Baron Vasiland III - Branimar Vanir, 3rd Baron Vasiland IV - Petyr Vanir, 4th Baron Vasiland V - Matyas Vanir, 5th Baron Vasiland VI - Fiske [II] Vanir, 6th Baron Vasiland VII - Franz Vanir, 7th Baron Vasiland VIII - Halden Vanir, 8th Baron Vasiland IX - Ivan Vanir, 9th Baron Vasiland X - Heinrik Vanir, 10th Baron Vasiland

A few burghers discuss the trial from the comfort of their Helenese chateau. ”Dear ol’chap, ponder thus: deign shall a senator of swine make?” says the first, a larger set man with a mustache. ”A woman loose was Sarai not? Of that, pigs in the Senate enough has been had.” says the second, a taller man with even thinner hair. They both laugh and decide to attend the local theatre, in hopes of crude enjoyment at a mummer’s play.

HAESENI MYTHOLOGIE (OR, THE HANSO-RAEV PANTHEON AND FOLKLORE OF THE HINTERLANDS) BY OTTO THE TARCHARMAN Introduction Centuries before our time, before that of Prophet Sigmund and the Vochna, and before that of the Rhenyari Invasion, there existed a whole period of history without the teachings of the Canonist Church and entire civilizations devoid of monotheistic virtue. These pagan times, thwarted only by diligent missionary work and the Waldorvian Crusades of the 600s AES, were rife with countless gods and goddesses, spirits and divinities, most often in competition and many of them overlapping as well as being numerous in their strange requirements of ritualistic prayer, sacrifice, and heterodox profession. The gods of note, which this book examines in depth, is the pantheon and collection of minor divinites from the trade city of Dules, the first union of the Almanno-Raev before its eventual marriage under the wise Barbanov dynasty in the unified dual monarchy of modern Haense. “Diedrik Ruswalda - The Sage-Heathen” by Rupert Vesnic, 3rd Count of Susa (1713) The city’s mythology is a syncretic conglomeration (or to some a violent clash) of varying gods and tales, unified purely in the common heritage of the city. Its chiefest influences are the Almannir tradition, where the majority of the Dulonians claimed their descent, as well as the Raevir pantheon of the Lahy and the southern Hunnician basin. Even Canonism itself had left influences on the disorderly pantheons, such as with its paganified forms of Joren and his wife Tara (Joran and Taran respectively). In overview, the Dulonian Pantheon is divided into three main categories: the Primordial Gods, which include the Triune and the Demiurge, the Celestial Gods which rules the planes beyond the mortal one, and the Mortal Gods, which rule in the mortal plane directly (these are further split into the Asserandz, Nikirandz, and the Demigods). These three sections are considered hierarchical, with the Primordial Gods at the top, the Celestial Gods below them, and the Mortal Gods at last. While considered the least powerful, the Mortal Gods were the most commonly used as the patrons of clans and the pagan Dulonians themselves, while the Primordial Gods (and to a lesser extent, the Celestial Gods) remained more abstract in idea and practical application. Through these three categories are twenty-six ‘primary’ deities, or deities were commonly held to be the most revered and most mentioned in poems, sagas, and folktales. In this work, I mention more than twenty-six total gods and goddesses, as in truth the all-expansive pantheon of the Dulonian is nigh-infinite in its size, though many of these more ‘esoteric’ deities derive more from regional, clan-based spirituality than from a national religion. The twenty-six deities include: of the Primordials, Orve, Aan, Maan, and Eraan, of the Celestials, Sindhor, Asseran, and Nikul, of the Morrigivar, Tova, Druka, and Ybis, of the Asserandz, Frysklund (or Jylig/Meargost), Sethrlund, Wieklen, Garundorech, Elda, Kostana, and Haruhtrow (or Mhizdelt), of the Nikirandz, Osbjor, Horjeni, Ystlev, Gorm, Pisktro, Mogasza, and Jardani. Majority of the rituals and traditions of the rituals performed by the ancient Dulonians are mostly lost to history, many of them never written down by its priests and priestesses and passed only by oral tradition. Where I could find clues of the ancient rites of the gods, I have included as footnotes, though for brevity’s sake I have focused more on the symbolism and metaphysical meaning of the gods and myths in question. Also, from my studies in the oral traditions of the highlands, namely folkish kennings and poetic devices recited, I have also included notable passages of poetry coinciding with their respective stories. Many stories have been lost, sadly, though I have done my best to find the ones I can and reconstruct others if I arrive at a reasonable conclusion from other, outside references and sources. Now many may ask, ‘why Eti, my friend, why do you write of gods long dead and of a city long forgotten?’ I do this purely for I see myself, as a Haeseni man, as a true and proper Dulonian. For Dules, the union of Hanseti and Raev before its time, was the embodiment of what the contemporary Haeseni man is, for every child of Haense’s bosom is the heir of Dules’ fortune. And in having this lofty inheritance, they must know their history and knowledge of the past, so it may be carried on in proper tradition. As the Dulonians once said, “Bar Maan ovare syr.” or “Only Death is Fair.” --- Dulonian Cosmology The Planes of Existence The mythological cosmos of the Dulonians differed compared to our modern views, though it remains relatively simple to understand despite such. The universe, that is the totality of the planes themselves, is the Orve-Undun or ‘land of existence’, which contains Uldei, the palace of Garmund the Demiurge, and the three main realms as well as the Randunduz, constellations of the Noendeu. Asserundu, Nikirundu, and Sindhorundu are the realms of the sun, moon, and earth respectively, while the space between them harbors the Noendeu, or infinite void, and the Randunduz, the constellations or realms of the mortal gods. The plane of Sindhor also has two sub-realms within it, the Vibbenundu, or the magickal, invisible realm of the Vibbenszi, and the Rechur, or the underearth of the Sindhorundu. The outer edges of the universe, where little to nothing supposed exists, is called the Stynya, or Limbo. ORVE-UNDUN Fabric of Existence ULDEI Realm-Palace of Garmund ASSERUNDU Realm of the Sun NOENDEU The Void Between Planes RANDUNDUZ The Constellations NIKIRUNDU Realm of the Moon SINDHORUNDU Realm of the Earth IBENUNDU Realm of the Ibszi RECHUR The Underearth STYNYA Edge of Existence Randunduz, the Cosmic Palace-Constellations After the great conflict between the sun Asseran and the moon Nikul ended, their generals, called the Asserandz and Nikirandz respectively, were given estates and realms of their own for their service to their respective gods. These abodes, called the Randunduz (sing. Randundu), act as miniature demesne of the mortal deities, housing their estates and palaces, where their rule as despotic autocrats. Not all gods have their own constellation, for many live in the realm of Sinhor herself, though the most notable deities who do I have listed below. ‘The Queen’ Morrigehein, Realm of Morrig ‘The Crow’ Gormehein, Realm of Gorm ‘The Wolf’ Wielkenhein, Realm of Wielken ‘The Hand’ Mogazehein, Realm of Mogasza Noendeu, the Voidal Space Between the planes of Sindhorundu, Nikirundu, and Asserundu sits the empty space known as the Noendeu, or Abyss. Magick is known to come from the Noendeu in the form of energy residue from both the realms of Asseran and Nikul. Travel across the abyss is known to be treacherous, and requires the use of magickal objects known as Noendukr, which allow one to travel great bridges across the vast emptiness. Ibenundu, the Land of the Ibszi The Ibszi, a small magickal race of imps, as children of Sindhor hold their own realm within that of Sindhorundu, separate from the rest of mortals and other creatures of the earth. The nature of this realm is unknown, for no mortal has reportedly ever entered the land of the Ibszi, with only speculation and details given by Ibszi themselves to fill the lofty gap. It is said to be a land of immense beauty, rivalling that of the great groves of the elves, and none are ever able to feel hunger or thirst inside. Also according to legend, a third type of Ibsz, separate from the Vibbenszi and Libbiszi, also resides within the land of the Ibszi, though has never been seen by any mortal eyes. Rechur, the Underearth Deep beneath the earthen floor of the realm of Sindhorundu lies the realm of Garundorech, called Rechur or the Underearth. Home of the great flesh worms, children of Garundorech, and the mice-men of Ystilev, Rechur is hotly contested between the two great races and fought for constantly by the great armies of worm and mouse. The treasures of the earth, from gold to iron, are said to originate first from Rechur, carried to and fro by the great flesh worms who dig caves in the earthen underbelly. --- The Primordial Deities The Triune Goddesses of Existence At the head and genesis of all Dulonian myths, from creation to the wanderings of the demigods, are a trinity of gods known individually as life (Aan), Death (Maan), and Memory (Eraan), who together unify to create the singular essence known as Existence (Orve). Aan and Maan are commonly portrayed together in a dichotomy of ideas (with Eraan or Memory being a more mysterious goddess separate from the two), with Aan being the essence of life, human ambition, and ultimately the chaos of humanity. Maan, on the other hand as the Goddess of Death, is seen as the embodiment of justice and virtue. Eraan, the Goddess of Memory, is a difficult one to place, and deals more in the knowledge of something rather than the actual essence of thing in its physical and metaphysical. Her existence is primarily used as the muse and influence of life and death, the goddess which guides the goddesses themselves. In Dulonian theology, Eraan is linked with the concept of ‘Second-Life’, or life through the lives of others, where one lives a theoretical ‘second life’ through the legends and histories remembered by their descendents. The Triune Goddesses live not in any plane but all planes, existing in tandem to the created and the uncreated. Commonly, the created is referred to as the Realm of Life, and the uncreated is referred to the Realm of Death, though to make this comparison does it an injustice. Death is the uncreated and the created made undone, the total truth which uncovers the mask of creation and the fallibility of the created. Like a light, it shines upon the stage of time, and so if Death is the scene, then Life is the players, casting about the tragedy of existence in its glory. And from afar sits Memory, the only seat of the audience, who sees the great cycle unfold before her in the lonesome theater of forgotten times. “In age where time exists not And form laked shaped and clot, Where faith lacked its zealot In the darkness of sunshine’s naught. Two sisters came, together longed With their third formerly thronged Draped in the mystic sarong Of life’s every-moving song. From their teets came righteous milk Which control the lives all ilk, From the bovine’s wilk, To the spinning of the worm’s silk.” -Dulonia Lexica ORVE ‘The Everything and Nothing; Existence’ ORVE, or EXISTENCE, the beginning of all things and its eventual end by its demise. It is the trinity union of Life, Death, and Memory (Second-Life), the spiritual power which drives the ‘All’ and the ‘Nothing’ into their respective states. In Haeseni art, she is commonly portrayed as a woman with three heads (one black, one white, and one gold) holding in each hand the bulavas of the world. AAN ‘Goddess of Life, Trickery, Ambition, Deceit’ AAN, or LIFE, the first of the goddesses, the symbol of both the created and the chaos of existence. It is Life who is seen as the more wretched in the dual relationship of herself and Death, inflicting the tortures of despair and sin into the hearts of man. Through her to the fires of the world burn, kept alive in the endless cycle of creation. Commonly, she is paired with the vulture Yr, who breathes from its beak white flames and nests upon her shoulder. In Haeseni art, she portrayed in all white with red hair, holding in her hands the Spear of War and Sword of Chaos. MAAN ‘Goddess of Death, Honor, Humility, Truth’ MAAN, or DEATH, the second goddess of the Triune pact, is the embodiment of encroaching mortality and order of the chaotic world. In the total chaos of Life, only Death doles the justice which is craved the imperfect creation, leaving to men the only truth in a distrustful world. With her companion the eagle Froschel, she guides the righteous souls in life and death to the achievement of glory and enlightenment. In Haeseni art, she portrayed in all grey with golden hair, holding in her left hand the Mirror of Revelation and her right is making the symbol of Hervanikin (or ‘peace’). ERAAN ‘Goddess of Memory, Love, Passion, Second-Life’ ERAAN, or MEMORY, the third and final goddess of the Primordials, is the most mysterious and least-referenced of the three divine triplets. She is most commonly invoked in song, poetry, and historical writings, where her power is called upon to remember the fallen through their ‘second-life’, or life through the memories of others. Unlike the other two, Eraan is never portrayed in art, and instead is symbolized typically either by a lyre or a shining thunderbolt. --- The Demiurge of Creation Aan and Maan would mate in separation of Eraan, and through their union birthed the being known as the Demiurge (Garmund). According to legend, he was born in the great cosmic lake known as Balo Mün and took only full metaphysical form after devouring his mothers’ placenta, the divine essence (called the Orvekinu) which granted him the powers of creation. Garmund, looked upon as inferior by his mothers, cast himself out in exile and left to create his own ‘existence’. In his grief, he carved from it with both his hands two planes of existence, the celestial and mortal planes, from where he created both in his image. Between both planes, called the Sky, he created his home and resting place, from where he rules both the Celestial and Mortal in a single kingdom. “From their bosoms came birth Yet imperfection came unearthed The child whose mothers saw no worth And no ability to have opinions coerced. ‘O cursed womb of perfect make, Yet cursed me to the bottom of ship’s strake!’ The son of divine cried in tears opaque With none to soothe such break. From the depths of Balo Mün, He devoured that which gave boon And from sprout the threads the world’s loom. Yet in all his work, both made paradise and doom.” -Dulonia Lexica (circa Garmund created the beings known as the Celestial Gods, as well as humanity and the creatures of the earth. However, because he was the birth of Aan and Maan, he was both just yet unjust, corrupt yet incorruptible, and so he created the world both a paradise and a dystopia. He would give man life, yet curse him with hunger and pestilence. He would give woman the gift of childbirth, yet curse her with pain and mortality. He would give children hope, yet curse them with sadism and despair. Even the gods he created to shepherd the created were cursed with imperfection and mundane desires in contrary to their original, divine purpose. After creation, he saw what he had wrought, and he wept for it lacked the perfection of his mothers, and so he cast himself into the Sky, to remain away from his creation till the End of Time (excluding his part in the Second Creation, see below). From the great palace of Uldei he sits in lofty throne (the Uldenga), forever watching the machinations of his children with despair, tended to by his servants (see Uldenirnz). Garumdir and Zulmrund, Aspects of Garmund In some sects of the Dulonians, Garmund (in the fashion of his mothers) created two brothers of his own, known as Garumdir the Divine Crafter and Zulmrund the Divine Destroyer. Both are not separate gods per say but rather two faces, or roles, that the Demiurge plays- in act of further creation he is seen as Garumdir, but in destroying his creation he is seen as Zulmrund. This dual relationship led to the common Dulonian belief in birth, death, and rebirth belief, seeing much of life as cyclical. The doctrine of reincarnation, common amongst the clans of the hinterlands, sprang root from this dual relationship. The Second Creation After the great Duel of the Delung, where the pryr Wealtfyr and the children of the Nikirandz god Osbjor slew the Asserandz god Frysklund in open battle, Garmund once more briefly took interested in humanity, especially to the young human who pulled off the nigh impossible feat. Taking Wealtfyr into his court, he would allow him to drink the milk from the divine utter of Wreslani and become divine. Later, after much pleading, his wife Agdalla joined him in divinity, and they would become Garmund’s ‘First Man’ and ‘First Woman’. In Agdalla’s womb Garmund blessed the pair with four children, would become the later Four Descendants, and from they spawn the races of the world. These brothers- Malu, Urgward, Horren, and Crükus- were dotted upon by Garmund himself, and with his own divine servants were they raised as the proper mortal kings of the realms of Sindhor. The comet Ybis, however, would interfere in the plans of Garmund, and one after one each brother fell to disobedience against Garmund’s plans. With oaths secured from each one, the God of Courage rose up in rebellion against Garmund, intent on taking the throne of Uldenga for himself with fellow deities Mhizdelt, an Asserandz goddess, and Horjeni, a Nikirandz god. For the ensuing affairs, including the infamous Nijggey Feast, and for the majority of the war of Ybis against the forces of Druka, Sindhor, Horren, and others, Garmund remained silent. Yet when Ybis would attempt to enter Garmund’s palace and sit upon Uldenga, Garmund became enraged and took the form of Zulmrund, entering Ybis in battle and defeating him. As punishment, he cast Ybis from the entirety of all planes of existence, forever to wander the limbo of Styniya. Garmund afterwords remained then in his personal realm, solemnly remaining silent to the mortal planes until the coming of the end of time. Geermadin, the End and Rebirth of Time The end of the world to the Dulonians is prophesied to occur in the event of Geermadin, the End of Time, where Garmund in the form of Zulmrund will decimate the mortal plane and forge it anew. Reasoning for the world’s destruction differs from clan tradition to clan, typically including some form of moral fall of man to a point of impossible reconciliation. The destruction as well, including any details pertaining to method and cause, are also scarce and vary tremendously across the different peoples of the ancient hinterlands. A key aspect of all legends regarding the Geermadin regards the rebirth of the world, and how Garmund in the form of Garmundir would recreate the world and begin time again. GARMUND ‘The Demiurge’ GARMUND, or the DEMIURGE, is the imperfect offspring of Aan and Maan, the creator of both the cosmos and the mortal plane. From him does the mortal and celestial planes come into existence, ruling as both disinterested father and regretful despot. Only the greatest of men, those who have risen to the status of demi-god, when deign to ever meet him and walk his halls. Commonly, he is divided between his dual roles of creator and damner as Garumdir and Zulmrund respectively. In Haeseni art, he is commonly portrayed as an old, withered and hoar man, usually with a crown on his head and a spectre in his hand. GARUMDIR ‘The Divine Creator’ GARUMDIR is the image of Garmund as the DIVINE CREATOR, which crafts the mortal and celestial planes by his own hammer and anvil. In primeval layman’s perspective, Garumdir would be considered the ‘benevolent’ form of Garmund. In Haeseni art, he is commonly portrayed as a weathered smith working a forge. ZULMRUND ‘The Divine Destroyer’ ZULMRUND, or Garmund as the DIVINE DESTROYER, is he who will come to destroy the world it has wrought upon the final fall of mortals, the final decimation wrought upon the mortal plane. To many, he would be considered the ‘malevolent’ form of Garmund for his aim on destroying the world once and for all. In Haeseni art, he is commonly portrayed as a wild man, usually covered in paint and wielding a club. “Zulmrund Brings Death to the Maiden Fulswig” by Senrik van der Brube (301 ES) --- The Celestial Deities The Realms of Sindhor (Earth), Asseran (Sun), and Nikul (Moon) Garmund created the beings known as the Celestial Gods, a pantheon led by the Earth (Sindor), the Sun (Asseran), and their son the Moon (Nikul), who together ruled the spirits and the infinite void (to the Dulonians, considered to be the cosmos). In the early days of creation, both Asseran and Nikul appeared in the day, the joint sun and moon in the celestial world, with night being completely dark and devoid of any light. Asseran was a proud and powerful god, and with his solar rays he ruled the celestial realm with an iron grip. The created upon the realm of Sindhor, reliant on the power of Asseran to feed the plants of the earth, worshipped the sun as master god of the triumvirate, yet their subservient station was forever cursed under his heel. Both Asseran’s son, Nikul, and his wife, Sindhor, were unlike him and saw the plight of the created on the earth. Sindhor, equal in strength to her husband, cared for the plants and stones of the earth, loving her beauty and wishing nothing more than to maintain it. Nikul, weaker in strength yet just and noble in his resolve, and saw the plight of the living creatures and took a keen, special interest in the proto-descendants. He heard their cries in the pitch black of night, and in divine pity, he first taught man the art of fire-making. Later, he also gave them the skills of speaking, praying, and writing, as well as the knowledge on where to plant crops and how to till the fields. The people praised Nikul but Asseran, his father, saw this and grew furious. The sun was a wrathful god, and one of great pride, and to see a usurper such as fire infuriated him. Upon a thorough investigation by his children the olwoki, the Clouds, he discovered it was his very child Nikul who had given man such blasphemy, and in a fit of rage, cast him down to the earth in intent to kill him. Much to his misfortune, however, his wife Sindhor would protect their child on his impact on her plane, and Nikul in human form regathered strength amongst the people he helped raise up. After some period of wandering and healing, the Moon rallied the makeshift armies of humanity in an attempt to overthrow his father and right the wrong done to him. Nikul approached his mother for her help in the coming war, though in a secret deal between herself and her husband, she remained by his side. For a thousand years did the Sun and Moon fight between the Celestial and Mortal realms, each commanding armies of Clouds or Man in great divine clashes. During this time, Nikul fell in love with a water nymph named Morrig, who came from a small unnamed river near the heart of the world. She was said to be the most beautiful woman, and the bravest too, for she commanded armies of her own and became Nikul’s fiercest general. And so he fell in love with her, and she with him, and during the great conflict he made her his lover and granted her immortality by his side. Nikul had many other generals, as did Asseran, and these beings would also be granted the gift of divinity and ascend as the first Mortal Gods (the Gods of Asseran would be known as the Asserandz and the Gods of Nikul would be known as the Nikirandz). “Lady of the Cosmos (the Goddess Morrig)” by Otto the Tarcharman (302 ES) The great war raged till Asseran and his son Nikul met in a final battle in the spheres between the planes, in the Sky of the Demiurge, where they found in single combat before the Fallible Creator in his court. Both fought valiantly, though the father proved mightier to his offspring by sheer strength, and cast him down. The injured son, now covered in wounds (or craters) sustained in battle, was looked upon by his father, and instead of striking him down, he held out his hand for his battered kin. For the God of Rage he was, but he was also the God of Strength, and impressed by his son’s display, he spared him his life. In a proclamation to his son, he declared, “O How the Brave is Pitied, and An Unpitied One is the Coward. What are you if not the gall of your make, Whether brittle from the apprentice or Firm from the master’s touch? And what is the sword made by sweat’s touch If not tested in its very goal?” And so he granted his son the realm of the night, where both could rule undisturbed. However, for the insolence of man, who he felt betrayed him dearly, he himself shines so brightly that no mortal man could stare at him for too long lest go blind by his very power, as a solemn reminder of his victory over the Moon. Nikul ascended to the night sky along with his wife, and both the deity-generals of Asseran and Nikul were granted realms in the night sky (known as the stars), with the formers acting as guards in-case of another insurrection and the latter as protectors of their adopted patron. The many stars clustered together would also form divine patrons in their own right, called constellations, which would dictate and control the voidal currents of magick deriving from the outer cosmos. The War of Ybis and Second Creation The god Ybis, a son of Nikul and Morrig as one of the divine comets, had grown too ambitious for his own, casting his eyes to one day occupy the skies as his father and grandfather do. In a clever ploy, he invited all the gods and goddesses to a great feast in his expense, hosting one of the largest banquets ever to grace the planes of existence. Nearly every god came, from the Asserandz and Nikirandz to the pair of Nikul and Asseran, and for nine days they feasted in apparent peace and security. However, upon the ninth day of celebration and mirth, Ybis poisoned the cups and mugs of the different drinks of the gods who dined in his hall, casting them all into a deep slumber. Asseran, the great sun god, fell first, and his fire came extinguished and no light came in the day. His loving wife Sindhor collapsed herself upon seeing her husband, heartbroken at the sight- from there, the soil of the earth became rotten and grew no fruit. Other Asserandz and Nikirandz gods fell as well, and Ybis cheered at his close victory. But Nikul, the once champion of mortals, suspected treachery was aloof the first moment he had entered Ybis’ hall. Unlike the other gods, he knew of his son’s hidden, dark nature, and when his father collapsed in divine coma upon the table, it was Nikul who first cast out his sword. He defended the incapicated bodies of his father and mother from the vile hands of Ybis, who intended on absorbing them for their divine essence, and cast him from his son’s own hall. Ybis was forced to retreat and Nikul gathered the forces of the few remaining gods- led by the great giant-god Osbjor- in order to counter this new threat. The cries from the people of the earth would become great, as the lack of the sun and the cursed soil of Sindhor left little food for them to survive and thrive. In ultimate sacrifice, Nikul gave the last remaining of his power, still never fully replenished from time duel against his father, to fill the needs of the mortals. From his body he opened a ground wound, and water rushed into the earth to fill great oceans and supply the people of the world with aquatic substance. Nikul’s body became then in deep slumber, dead yet not dead, and his remaining power illuminates as what is seen in the night sky today. Later, Ybis would curse many of the greater bodies of water with salt, though smaller lakes and rivers remain pure and clean of his taint. Leadership of the war would fall upon the shoulders of Osbjor, though by then the great demiurge Garmund would intervene and end the war suddenly. Asseran and Sindhor were awoken by a special potion brewed by Morrig using the blood of her former lover. Geermadin, the End and Rebirth of Time The Dulonians believe that come the Geermadin at the hands of Zulmrund, the slumbering body of Nikul will burst to reveal the vengeful being Nikirdresna. This being would fight its grandfather Asseran in one final duel, culminating in both their deaths by the hands of their swords. Sindhor in grief would cast herself upon a sword, ending her left and thus ending all three great celestial beings. In the great rebirth of the world, the sun and moon are believed to be reborn as divine twins Asserbor and Nikirbor, who would rule the world of their daughter Burnsaldi for a million year reign of prosperity and fertility. SINDHOR ‘The Earth’ SINDHOR, the EARTH-MOTHER, or the great body from where mortals receive the basic needs of life. By her divine touch, life takes root and spreads across the fields, and by her bosom are the plants fed and the animals sheltered. Sindhor is one of the more popular deities among the old Dulonians, who applies virtues of fertility and fortune to her. In Haeseni Art, she is commonly portrayed as a woman enwrapped in nature, with brunette hair and white eyes. In ancient tradition, it was customary to give a lastborn daughter up to Sindhor to live her life as a druidic virgin, or Firhorn. She would live her life amongst nature as a form of pseudo-priest and protector of the forests, and doing any harm to one became taboo amongst the natives. At reaching the age of fourteen, considered to the Dulonians then the age of majority, a Firhorn has the right to forsake her life and return to normal civilization, though many came to view the profession as a right of honor. The custom died upon the Northern Crusades of the 700s AES, where many would-be crusaders captured Firhornz by the dozen, taking them as either wives, slaves, or forcing them into nunneries. ASSERAN ‘The Sun’ ASSERAN, the SUN-FATHER, for it from his raging core the heat of summer is made, bring the energy of life to the earth of mortals. As the god of fire and the sun, the virtues of combat are commonly applied to Asseran, and many of the more warlike mortal deities and human clans claim descent from his loins. In Haeseni Art, he is commonly portrayed either in his sun form or as a grizzled, old man in armor, typically sporting blonde hair. NIKUL ‘The Moon’ NIKUL, the MOON, or commonly hailed as the great savior of mortals, for it is he is both cast him against his own father and son for the sake of man, eventually leading to his death. Along with his mother, Nikul was one of the more famous gods of the Dulonians, with many festivals and rites orchestrated in his name or during his holy season of winter. Because of his role in the creation of oceans and waterways, fishermen and millers commonly make Nikul their patron. In Haeseni art, he is shown as either in his moon form or as a young, handsome man, though commonly either in a position of being killed or great pain. MORRIG ‘Mother of the Comets’ MORRIG, the consort of Nikul and MOTHER OF THE COMETS, who once commanded armies under Nikul and took her spot as his side as his consort and equal partner. Commanders and other military personnel would call upon Morrig, though she is most famously attested as a goddess of motherhood (paired with her mother-in-law Sindhor) and pregnancy. Rites for expecting mothers are commonly done in Morrig’s name, and her name is commonly praised by would-be fathers after successful battles, hoping to return to a healthy child if giving their victory in her name. In Haeseni art, she is portrayed with black hair and pure, white skin. --- The Morrigivar, the Comets of the Cosmos After the long, dreaded conflict between her father-in-law and his husband, Morrig rested in constellation of Morrighein, her estate and grandiose abode. She and Nikul had three sons, each one birthed as purposed gift for the pryr civilizations: Prosperity (or Tova), to give the cities wealth and happiness, Wisdom (or Druka), to give the leaders knowledge and morality, and Courage (or Ybis), to give the warriors fortitude and loyalty. Nikul and Morrig hoped that these three great sons would bring wealth and fortune to the lands of mortals, and indeed for many centuries the mortal clans were blessed by the comets’ powers. Ybis, however, desired a greater station than his lot. First, he attempted to create his own life in the form of beast-men together with Asserandz goddess Mhizdelt, though they turned rabid against him and he abandoned the project. Next, he attempted to coerce the mortals to worship him more fervently, and the four sons of Wealtfyr at first agreed in hesitation. He went then to his father Nikul to ask for more power and one day to join him with fellow Celestials as equals. Nikul knew of what he had done, thanks to the eyes of wise crow-god Gorm, and he shot his request down steadily. Ybis left infuriated, though he was far from concluded in his affairs. “Comet in the Sky” by Jakob Macdonough (122 ES) The first great obstacle in his way was his own brothers, Tova and Druka, who themselves began to suspect Ybis' darker nature. During a hunting trip with his brother Druka, Ybis threw a rock at his brother while he climbed up a cliff, causing him to fall to his death. The breaking apart of Druka’s body is believed to be the great meteor showers seen in the night skies, and the fallen parts of his body holy and capable of granting great knowledge and wisdom. After hearing this treachery, Tova fled indiscriminately to the outer reaches of existence in the edge of Styniya, where Ybis was unable to find him. However, Tova then was unable to warn to prevent any further deeds by Ybis. With the gods Mhizdelt and Horjeni (a rival of Osbjor and ostensible claimant to his throne), Ybis devised a great feast, greater than any known to mortals or gods, with the intent of having every celestial and mortal divinity be in attended. And indeed, nearly all came except the most suspicious few, even the wary Nikul and Ybis’ celestial grandparents. Festivities commenced for nine days and nine nights, where the gods dined and wined on the flesh of boar and the nectar of mead, enjoying themselves in the plays of nymphs and ibszi. On the ninth day, Ybis hatched his most sinister plan: he poisoned the drinks of the attendants with a potion of slumber, enchanted to break even the greatest of awakening spells. One by one the gods and goddesses of existence fell as they drank the cursed drink, all except Nikul and his most loyal companions. Nikul had been suspicious of the festivities, and together with the giant-god Osbjor and and retinue of other minor Nikirandz, he refrained from all pleasantries and stayed courageous guard. When he saw his father and mother taken by the spell, he unsheathed his fiery sword immediately and protected the bodies of the fallen deities. Ybis intended on draining the energy of the sleeping gods, and when faced with the power of his father, Ybis was unable to overcome the sheer strength of a pure celestial and abandoned all pursuit. He fled with his co-conspirators to lick his wounds and devise what course of action to pursue accordingly, With Nikul’s sacrifice and death to create the oceans, Ybis would launch a final gambit in assailing the throne of Garmund himself. Without the power of the Asseran and Sindhor, however, he would be unable to face the great Demiurge in any form of combat and quickly fell. Garmund cast Ybis then to the farthest reaches of Styniya, encasing him in a great golden cage. Tova later returns to the plane of the mortals, and remains the last comet of the sky till the coming of Sigmund centuries later. TOVA ‘The White Comet’ TOVA, the WHITE COMET and God of Prosperity, is the patron of merchants, artisans, and commerce and remained a popular god of the trade city of Dules of centuries. Due to his connotations with wealth, Tova was commonly called upon for luck in deals and even gambling, and many shopkeepers kept either pendants or shrines of Tova in their stores. DRUKA ‘The Purple Comet’ DRUKA, the PURPLE COMET and God of Wisdom, was the patron of philosophers, poets, and knowledge, idol for princes and priests. Commonly portrayed as a dragon, Druka inspired the minstrels and bards to sing and play, gave counsel to kings during great trouble, and illuminated the most wise of men with the secretest of lore. YBIS ‘The Fallen Comet’ YBIS, once the God of Courage and the Black Comet, was cast down upon the earth by his great-grandfather Garmund as the FALLEN COMET. Before his fall, Ybis was the common god for soldiers and warriors, praying and calling upon him for courage and steadfast action in battle. After, however, he would become a form a ‘anti-god’ compared to the main pantheon, intent on the latter’s destruction and usurpation. --- The Uldenirnz Within his great celestial palace, the Demiurge Garmund is tended to by an array of servants and courtiers, all deities in their own right, who follow his commands and bidding to a whim. Sources are scare on the Uldenirnz, and most information consists of only their names and roles with Garmund’s expansive primordial estate, though with few exceptions. Wreslani, the favorite cow of Garmund, is perhaps the most referenced of the collection of servant-gods, with a multitude of legends tied with the magickal milk she produces. ADEGAR ‘The Divine Cupbearer’ ADEGAR, or the DIVINE CUPBEARER, is one of Garmund’s many servants, in charge of serving him his favorite mead of Horr, an alcoholic mixture of honey and prikaz berries. Jejovi, the swordbearer, is said to be his brother and Folmar, the blacksmith, his son by the nymph Kyla. JEJOVI ‘The Divine Swordbearer’ JEJOVI, or the DIVINE SWORDBEARER, is the court champion of Garmund, bearing Zulmrund’s celestial hammer for the Demiurge till the coming of the end times. During the fight between the sun god Asseran and the moon god Nikul within Garmund’s hall, it was Jejovi who bestowed each of their weapons and initiated the fight as overseer. Adegar, the cupbearer, is said to be his brother and Folmar, the blacksmith, his nephew. GEVOK ‘The Divine Scrivener’ GEVOK, or the DIVINE SCRIVENER, is the court scribe of the Uldei, writing with steady hand the Demiurge’s lofty and petty commands on golden plates. Before taking up this role, legend tells he used to be a ibsz of modest stock, impressing the tribes of vibbenszi with his poems till eventually being invited to the court of Garmund. “Folmar Crafts Fiskezwar for the hero Wealtfyr” by Jeremi van Roetgen, 17th Baron Roetgen (307 ES) FOLMAR ‘The Divine Blacksmith’ FOLMAR, or the DIVINE BLACKSMITH, crafts for Garmund his tools of creation and destruction, and commonly is seen as an aspect of Garmund himself. In many legends of the demi-gods, Folmar crafts for them divine instruments, from weapons such as maces and spears to mundane items like mirrors and bracelets. Adegar, the cupbearer, is said to be his father and his uncle Jejovi, the swordbearer. WRESLANI ‘The Sacred Bovine of Yedellum’ WRESLANI with his sacred milk fills the cups of Garmund, serving as the SACRED BOVINE OF YEDELLUM. With his nourishing milk, mortals may ascend to godhood, and indeed it is said it is how Wealtfyr, his four sons, and his later grandson Joren ascend to divine status. Worship of Wreslani was common amongst ranch herders and other pastoralists, who believed all cows as children of the him. --- The Mortal Gods The Asserandz The Asserandz were the former generals of the sun god Asseran, victorious in battle over Nikul and Nikirandz and cementing their place as the ‘higher’ gods when compared to their counterparts. They are led by Frysklund, the great wyrm-god and fiercest of the warriors of Asseran, though is later replaced by his son Jylig and after Meargost the cloud-lord when killed at the Duel of the Delung. Commonly, it is easy to see the Asserandz as the more violent or cruel of the gods when compared to the Nikirandz in more layman Dulonian thinking. “Jylig the Northern Terror” by Otto the Tarcharman (303 ES) FRYSKLUND ‘The Wyrm-God of the North’ FRYSKLUND, one of the seven main Asserandz as the WYRM-GOD OF THE NORTH, was one of the most feared and respected gods ever to walk the mortal plane. His deeds were incredible and vast in number during the great civil war between Asseran and Nikul, slaying in combat numerous of Nikul’s champions till being put to stalemate by the hands of the goddess Morrig. Frysklund also harbors an immense rivalry with counterpart Osbjor of the Nikirandz, with who he later fights in the Duel of the Delung and is bested by the giant-god when assisted by the demi-god Wealtfyr and betrayed by his son Jylig for five golden thistles. JYLIG ‘Frysklund’s Heir, the Northern Terror’ JYLIG, originally a minor Asserandz as son of Frysklund, ascended after betraying his father for five golden thistles to become the NORTHERN TERROR. In the chaos of Frysklund’s death and the rise of Ybis, Jylig ruled the north with an iron-claw till the arrival of Joren and his fulfillment of Wealtfyr’s prophecy. After losing the support of his enslaved tribes, Jylig was slain by Joren and allowed the human to achieve godhood in the halls of Garmund. SEHTRLUND ‘The Wyrm-God of the South’ SEHTRLUND, one of the seven main Asserandz as the WYRM-GOD OF THE SOUTH, is the brother Frysklund, and together with one, one of the more crueler gods of existence. Not much is recorded of him in Dulonian lore, though it is inferred he remained in control of the obscure and exotic southern lands with incident. WIEKLEN ‘The Wolf-God of Battle’ WIEKLEN was one of the main Asserandz as the WOLF-GOD OF BATTLE, patron of soldiers and champions, and was well-known for his accomplishments in the great war between the sun and the moon. Wolves and dogs are considered the children of Wieklen, holy to his cultists, leading to the common trait of many warriors of being respectable dog-owners in hopes of Wieklen’s blessing in combat. Weapons and blades are also commonly referred to as Wieklen’s teeth and fang, and when blood is shed upon the field of battle, it is when Wieklen feeds upon the souls of the fallen combatants. GARUNDORECH ‘The Lord of the Underearth’ GARUNDORECH was one of the more powerful Asserandz as autocrat of the plane of Rechur and LORD OF THE UNDEREARTH, controlling vast slave armies of mole rats and his worm-children, the Garundorevar, where he conquers and inflicts harsh control over the realm of stone and dirt. It was said at the end of time, when Zulmrund destroys the earth, that Garundorech would finally go mad and attempt to conquer the magma core of the volcano Styra, where he will perish in the scorching lava. He maintains a long-time rivalry with the Nikirandz god Ystlev, the Mouse-Man. ELDA ‘The Mammoth-Goddess of Rain and Storms’ ELDA the MAMMOTH-GODDESS OF THE SKY is the one of the seven primary Asserandz deities as chief of the sky, commander of the weather from her sky-fortress above the clouds. By her great celestial drum she bangs the clashes of thunder, hurling spears of lightning to the earth to those who have wronged her or for her own amusement. However, it is by her opening the dam to the great celestial rivers that creates the nurturing rains, and sacrifice is made to her regularly by farmers and other agriculturalists. MEARGOST ‘Lord of the Clouds’ MEARGOST, marshal of the Olwolki and LORD OF THE CLOUDS, is one of the seven primary Asserandz gods, cutting his teeth as Asseran’s chief general and supporter during the war against his son the moon. All of the clouds are said to be the children of Meargost, with Meargost the son of Asseran directly through a union with a sky nymph. KOSTANA ‘The Southern Wind’ KOSTANA the SOUTHERN WIND, along with her Nikirandz sister Jardani, was one of the two wind goddesses and one of the seven main Asserandz deities. While her sister brings in the cold winter months of snow and frost, it is Kostana who harbingers the great spring rain and summer heat. She heralds the coming of summer with a loud trumpet, and it was alleged that one could hear Kostana blowing her horn during the start of warm spring. HARUHTROW ‘The Minstrel-Wanderer’ HARUHTROW, the MINSTREL-WANDERER, was one of the major seven Asserandz before being imprisoned within the magickal tree Vzihenni, replaced by his abductor Mhizdelt. After Ybis’ defeat, he is later released by the demi-god Joren from the tree, where upon he gifts Joren the magickal flute of Harunyllaes in order to woo the Lady Tara. His patronage includes breweries, inns, and other like-minded institutions, and it was common to infer a prayer for Haruhtrow before the start of any celebrations or gatherings in hopes of a mirthful occasion. “Vzihenni, Prison of Haruhtrow” by Otto the Tarcharman (292 ES) MHIZDELT ‘The Temptress’ MHIZDELT, the TEMPTRESS, was a minor Asserandz goddess who aligned herself with the diabolical machinations of Ybis, imprisoning the god Haruhtrow a divine tree and usurping his station. Not much is known of her before her rise with Ybis, though succubi were commonly attested to be her children and offspring. The beast-men are also considered the children of Mhizdelt, thanks to her hand in their creation together with Ybis. After his fall by the hands of Garmund, Mhizdelt was forced to join him in the edge of existence in Styniya, though some traditions keep her position as a major Asserandz deity. --- The Nikirandz The Nikirandz were the followers and commanders of the armies of Nikul, formally led his wife Morrig and later the giant-god Osbjor. Though they lost in the fight against Asseran, the Nikirandz remain formable deities and perhaps the most popular in terms of worship and prayer when compared to their Asserandz counterparts. In simple thinking, the Nikirandz were commonly inferred to be the more benevolent deities when compared to the Asserandz, though this is not always the case. OSBJOR ‘The God-King of the Galdr’ OSBJOR, one of the seven main Nikirandz as the GOD-KING OF THE GALDR, is perhaps one of the most celebrated deities of the Dulonian pantheon. Originally derived from proto-Almannir roots, Osbjor is the patron of kings and knights, coming from his spotless streak of victories in the war against Asseran despite the overall loss in the conflict. Osbjor maintained a rivalry with the Asserandz general Frysklund during the war which later extended to the Duel of the Delung, where together with the demi-god Wealtfyr he slew his foe once and for all. However, in the ensuing the fight he would endure great wounds and later perish in the burning hall of Frysklund’s keep. The benevolent giants, or Galdr, were said to be his offspring. HORJENI ‘The Betrayer; God-King of the Bjeldr’ HORJENI, once a celebrated figure of the Nikirandz as a God-King of the Bjeldr, became later one of the more vilified figures of the pantheon as THE BETRAYER. Though a king in his own right, Horjeni always ruled in the shadow of his older brother Osbjor, leading him to align with Ybis and conspire the fall of Nikul. However, Ybis would fall in the endeavour, and Horjeni was cast along with him into Styniya. The cursed giants, or Bjeldr, were said to be his offspring. YSTLEV ‘The Mouse-Prince’ YSTLEV, one of the seven main Nikirandz as the MOUSE-PRINCE, is a patron of fertility and fortune, known most famously for his countless conflicts with the Asserandz deity Garundorech in the realm of Rechur. Ystlev was commonly worshiped amongst miners, with whom the discovery of gold and other precious metals, as well as among peasantry who paired him with Morrig or Sindhor when seeking divine help in pregnancy. GORM ‘The Three-Eyed Crow’ GORM the THREE-EYED CROW was one of the main Nikirandz gods, at one time an aide-de-camp and advisor to Morrig during the war of Nikul and Asseran. After the great war, Gorm became connected with the harvest of autumn and the bounty of the fields, commonly invoked when asking for the coming of a bountiful growing season. The most famous story of Gorm comes from his advising the twins Rovyk and Kolvyk, Almannir chieftains, though he was unable to solve the conflict amongst them and left a brutal civil war amongst them. Gorm is also a patron of the Hussarian basin, from whence the Raev came from, and it is believed the Karovic once symbolized a form of Gorm. PISKTRO ‘The Queen of the Sea’ PISKTRO was one of the main Nikirandz goddesses as the QUEEN OF THE SEA, a creature born after Nikul’s sacrifice during the Ybis’ uprising. In her great sea palace, she rules the seas and commands the great schools of fish and aquatic creatures, which call her sovereign and despot. She was popular among sailors and fishermen, who would offer her sacrifice in exchange for calm waves or large catches out at sea. MOGASZA ‘The Protectress of the Home’ MOGASZA was one of the main Nikirandz goddesses the PROTECTRESS OF THE HOME, and according to some legends, the nymph-sister of the goddess Morrig. Her patronage includes the protection and defense of the hearth and home, making her a very popular clan deity among different tribes. Nearly every home from the lowly serfs to the affluent burghers of the trade cities had a personal of Mogasza in their home. Marriages were also commonly done in the rite of Mogasza, with some areas incorporating her as a marriage-fertility goddess on par with Morrig. JARDANI ‘The Northern Wind’ JARDANI was one of the seven main Nikirandz goddesses, as well as one of the two great winds as the NORTHERN WIND, who heralds the cold winds of autumn and winter, the holy seasons of her patron Nikul. Unlike her sister, who is connected with the warmer winds of summer, Jardana commands the snow and hail, and sacrifices were common in the early winter months in order to ensure a light winter for that year. MITYA ‘Mare of the East’ MITYA, or the MARE OF THE EAST, was a minor Asserandz of Rhenyari origins, transported over by their Taracoi (or ‘Tarchars’) soldiery who later settled the vast steppes between the lands of the Hussarian basin and that of Rhen. In the form of a fire horse-god and patron of battle, Mitya was popular among Tarchar kossaks and even took root in sparse Raev bands. GODANISTENI ‘Patron of Merchants’ GODANISTENI, the PATRON OF MERCHANTS, was a minor Nikirandz of contemporary roots, originating from a corruption of the Canonist ‘Creator’ as a separate deity. Because of its connections with the typically Canonist southern merchants, the import god became paired with the virtues of mercantile success and wealth, morphing into a patron for commerce and business. In Haeseni art, Godansisteni is commonly portrayed as an obese bald man, usually upon a chest or pile of gold. --- The Demigods The Demigods refer to the family of mortals starting from Wealtfyr, when he drank the milk of the divine cow Wreslani and became divine, which accomplished great and almost incredible feats. The two most famous in Dulonian tradition remain to be Wealtfyr, considered amongst them to be the ‘First Parent’ alluded to in myth and legend, and Joren, the grandson of the former and first northern king of contemporary note. The family, called the Weltung or Horrung (after Wealtfyr’s third son and champion Horren), are commonly linked to the more historical Horensons of the early classical period of the 1400s AES. The legends of the demi-gods are vast with numerous unconnected tales and myths, and so for the sake of brevity I have only included key points within their biographies. (Note: In the coming years, hopefully, I shall compile the myths of the demi-gods in their epic poetic form). “St Joren Blows the Whalebone Horn” by Br. Ludvik of Nevek (188 ES) WEALTFYR ‘The First Demi-God’ WEALTFYR, or the FIRST DEMI-GOD, was the first mortal ever to ascend to the skies as divine, besting the Asserandz god Frysklund in the Duel of the Delung and uniting the five great Mannir tribes of the hinterlands into one great empire of its own right. By his feats was humanity born, bearing with his wife Agdalla the four descendent brothers who would later created the four races of man, elf, ork, and dwarf. JOREN ‘The Imprisoned God’ JOREN the IMPRISONED GOD, grandson of the first demi-god Wealtfyr and his successor in deed according to the Weltic Prophecies. Joren, like his grandfather before him, killed the wyrm-chief of the Asserandz (namely Jylig Fryskovar), wandered the lands in the guise of Haruhtrow, performing during them countless feats of strength and courage, and united the north under his holy banner. Joren’s five imprisonments are of thematic note, which include his last imprisonment by his hands of his own brother Harren, only later to be freed by his nephew Odrin. TARA ‘The Goddess of Love’ TARA, wife of Joren and the GODDESS OF LOVE, once being the pawn of her ward-father Harren in order to lure Joren to trap and later ascended herself to a goddess in her own right upon rising as queen of the hinterlands. During her husband’s imprisonment, Tara commanded the last remaining free Mannir in the hinterlands from the clutches of her brother-in-law and the Witch Queen Sarai. The concepts of love and romance in the Dulonian sense are also commonly applied to her. HARREN ‘The Damned Kinslayer’ HARREN the DAMNED KINSLAYER, brother of Joren and once destined savior of mankind, who later abandoned in all to marry the witch queen known as Sarai. The details of Harren’s fall varies from tribe to tribe, with some saying he was tricked and rused by magick of the witch queen, while others say of a more sinister nature of the supposed messiah. Harren imprisoned his brother Joren under guise of marriage to his ward Tara, a would-be lover of the demi-god, using it as excuse to possess the lands of the hinterlands for himself. He is later killed and usurped by his nephew Odrin, a son of his brother Goswin. ODRIN ‘The Hero of Man’ ODRIN, called across the world as the HERO OF MAN, son of Goswin and nephew to both Joren and Harren. Odrin escaped the traitorous grasp of Harren after he imprisoned Joren and later killed Odrin’s own father Goswin in single duel, escaping the court of Tara and amassing himself an army. With the blessings of the gods, Odrin’s later army fought Harren in open field combat, scoring a victory over his uncle- though against the wishes of the divinities, Odrin slew Harren with his own hand and sword. --- Other Mythological Creatures Haeseni mythology boasts numerous other supernatural or otherwise unworldly beings in its stories and tales, whether benevolent or malevolent to humankind. Some of these are entire species of being (such as the Galdr or the Olwolki), while some are individual creatures stooped in curse or unnatural genesis (such as the Seal Princess). THE VIBBENSZI ‘Guardians of the Rivers’ THE VIBBENSZI are small, magickal creatures which live and guard the rivers and lakes of the hinterlands, keeping the water clean and fish plentiful. Normally, a Vibbensz is invisible, thanks to its ultimately celestial nature, and remains unseen to all; however, according to different legends, if one shows great respect to their aquatic home or their Vibbenszi clan, they will show themselves and grant a magickal wish. A Vibbenildansz, or Vibdanszi, is a special form of Vibbenszi which guards specifically either a village well or homestead water source, typically as titular protectors of that specific clan or tribe. THE LIBBISZI ‘The Mushroom Folk’ THE LIBBISZI are small magickal creatures, similar to their coz race the Vibbenszi, though instead protect not sacred water holes, but rather dwell in the great mushrooms and (more rarely) trees of the untamed forests. They carry a much more hostile attitude towards mortals than their counterparts, and will commonly attempt to eat trespassers who linger on their claimed property lest they answer a riddle. THE GALDR ‘The Benevolent Giant-Men; the Osbjorsons’ THE GALDR are one of the two races of giants, along with the Bjeldr, and are considered the children of the god Osbjor. The Galdr were considered the benevolent giants, and in numerous tales do they assist human heroes in their trials or tasks. Majority of the Galdr fell in the Duel of the Delung when facing the forces of Frysklund, with only one (usually named Rugr) remaining as the ‘Last King of the Galdr’. They were once close with their Bjeldr cousins, though when their king Horjeni betrayed the gods in pursuit of their own ambition, they later became their chief antagonist force. THE BJELDR ‘The Malevolent Giant-Men; the Horjensons’ THE BJELDR are one of the two races of giants, along with the Galdr, and are considered to be the children of god-king Horjeni. Compared to the Galdir, the Bjeldr were considered to be more ‘malevolent’ and commonly feature more as enemies and obstacles in Dulonian myth and legend. THE OLWOLKI ‘The Cloud-Children of Asseran’ THE OLWOLKI were the children and soldiers of Meargost, the battle-hardened veterans of the Asseran-Nikul war who now watch over mortals in solemn vigil and guard. To the Dulonians, the clouds of the day sky were considered to be real, sentient beings, changing and growing in the primordial ceiling above. The clouds are also the favored beings of the sun Asseran, who gives them the affectionate title as ‘his children’, and cloudy days are considered holy days of the Olwolki as they gather to pray to their father. THE FLESH WORMS ‘Tyrants of the Dirt’ THE FLESH WORMS were the great worm beings of Dulonian myth, roughly related to the more real Adunian Flesh Worms, and were considered to be the children of Garundorech. Due to Garundorech’s more hostile view of humanity, flesh worms in myth are commonly seen as enemies and foes for human heroes and demi-gods to overcome, such as Joren’s killing of Tifsrech in fulfilling the Weltic prophecies. The size of the worms vary, from either being roughly human-sized to being as large of mountains and glaciers. MIDULF, THE WEREBOAR ‘Wild Man of the Forests’ MIDULF, THE WEREBOAR was a character of minor Dulonian myth, which featured a cursed prince forced during the twilight hours to take the form of a hideous boar. The origins of the curse come from a witch, who either curses Midulf out of some perceived slight or for her own enjoyment. In some stories, a maiden who kisses Midulf as his one true love, freeing him and taking the woman as his queen once he retakes his rightful throne.

Updated on 307/1754 ((2/11)): Resignation of Georg Alimar the Younger Appointment of Prince Otto I Alimar, Prince of Muldav