Search the Community

On the 14th of Snow's Maiden, year 140 of the second age a son of a krug exploring the deserts of krugmar encountered a great mountain, stretching beyond the clouds..... It was taunting the orc, he looked at it with his bloody red eyes and trough the sharp hot wind he felt that it was looking back at hime, this stare mate lasted for only moments before the orc decided to climb the mountain with his bare hands, the steep mountain presented itself with challanges to the orc. The orc faced the strong dry winds hitting hime, attempting to knock down the orc from the mountain, The orc faced the steep rocks of the mountain refusing to present itself with steady steps to climb upon, The orc faced scorpions and snakes attempting to devour hime, but as a true child or Krug he devoured them, he faced the strong rays of the shun taunting hime on his climb..... But after a unkown amount of days and nights the orc did it he climbed the mountain and conquered it and as he did he screamed to the mountain: "WAAAAAAGHHHHHHHHH!!, MI defeated lat, Lat ez conquered by me, lat tried to kill me but me neva give up, remember my name, NAZGOUL'LAK!!!!!!, And mi name lat in honor of my conquest tha mighty name Mount Goul" [ooc info] where the mountain can be found:

— Alsahra' — Lesser Spirit of Desert Wind and Desertification “What good is oblivion if there is no one to praise me? I need followers who can withstand the winds of oblivion.” Physical Description The winds of oblivion manifest themselves in Alsahra’s appearance in many ways. They have no one solid body; instead, Alsahra’ is a collection of whirling sand clad in tattered burlap and cloth as their body. The sands themselves shift from one active part of the ‘body’ to another as though the collective of sand is not large enough to represent their entire body at any one time or fill their clothes completely for that matter. Alsahra’ does not have eyes, though they gaze through a polished bronze mask with convex lines. A meekly sized spirit, though very capable on their own as wind whips around them slightly, making a constant shroud of sand that obscures their appearance. Greater Spirit Allegiance Alsahra’ resides in the realm of Ramakhet, the Greater Spirit of the Desert, Barren Lands, and Sand. As such, Alsahra’ is generally trying to gain favor with Ramakhet. Alsahra’ does disagree with Ramakhet, however, on the premise of the destruction of all life and leaving the lands laid bare. Alsahra’ desires followers because they understand that their strength is equal only to the number of people praising them and therefore does not desire the death of all life. Still, Alsahra’ is often desperate for Ramakhet’s approval. Personality Best known for their persistence, Alsahra’ is steadfast in their aims yet too eager to succeed nonetheless. Often trying many quick paths to success only to fail and then try once more. This can be seen as desperation for bids of power or influence, but the followers of Alsahra’ see this as an expression of their will and often make excuses on the spirit’s behalf much to their glee. In this way, easily convinced so long as there is a bargain to be had and favor is then easily gained, but just as easily lost. Alsahra’ is a vain spirit, and demands perfection in their followers, furthering the reasoning behind the tenets that often serve as a reflection of Alshra’s own appearance or their strict standards of shrine construction. Follower Tenets Wear Bronze Mask The most apparent and visible sign of a follower of Alsahra’ is the bronze mask that is required for all followers. Though there is no standard of mask design, they often share some features of angularity and overall shape. Still, the mask is often a reflection of not only Alsahra’ but also the wearer’s biology and ancestry. A mask is sacred to the wearer and once a design is decided on by the follower; that is to say that they wear the mask so long as they remain in good favor with Alsahra’ and are a follower of them. The mask must remain in good overall condition and is only removed to eat, make love, sleep, and to polish or repair the mask. Carry Sand Sand generally refers to any granulated material that has been eroded, and through the use of a mortar and pestle could be anything, even the grit of precious gems. This sand is contained in a small pouch or other container, perhaps an ornate box, on the follower’s person and they carry a good amount of sand at all times. When greeting another follower of Alsahra’, the two mix a bit of their sand with the other’s sand as a show of unity. Be Self-sufficient A strong sense of nature and handicraft is well-looked on by Alsahra’. Some followers take up pottery, others artisanal crafts of various sorts. The commonality between all followers is that they are strong enough on their own to survive without the aid of civilization, as civilization will eventually be eroded through the sands of time. That is not to say that followers do or should actively want the downfall of civilization, the followers should, however, be prepared for the erosion of society: the active planning of contingency plans of sorts. A reflection of something that Alsahra’ often lacks — foresight. Followers Must Prove Worth Through Burdens Much like those who follow Kezt, the Spirit of Bravery, Alsahra takes great enjoyment in watching their followers be full of valor. Where they differ is that the killing of a great beast is equal to leading the village through a drought or famine. Alsahra’ asks their followers to conquer not only enemies, whether beast or mortal, but also to surpass burdens in their lives. The completion of these trials is often one of the fastest ways to garner favor with Alsahra’. In short, the followers must prove their worth by being able to withstand the winds of oblivion. Construction of Shrines Materials Needed x1 Campfire (3 Sticks, 3 Logs, 1 Coal) x1 Hay Bale (9 Wheat, place under the campfire) x4 Orange Banners (24 Wool, 4 Sticks, 4 Orange Dye) x4 Light Weighted Pressure Plate (8 Gold) x4 Acacia Signs that read: [!] Alsahra’s Sigil is Inscribed (12 Acacia Planks, 2 sticks) x9 Smooth Sandstone Slab (6 Smooth Sandstone) x16 Sand (16 Sand) Sigil Must be carved into sandstone or other sedimentary rock, no exceptions. Boons Alsahra’ is currently not able to give out boons.

House Dracontas | Οίκος Δράκωντας "Για τον Θεό, υπερασπίζουμε" Looking for a house to join? Then, House Dracontas may be the perfect option for you! Introduction | Family History A noble Akritian family founded in the Kingdom of Akritos by Varangian Guard Commander Dionisius Dracontas The First; first Commander of the Akritian Army and the founder of the Varangian Guard. After the fall of the Empire, they have moved to the North to seek a place to stay, historical archives say that they were residing in Hanseti-Ruska for a while and eventually became citizens there, not taking their noble-heritage with them as they adopted the behavior of lower-class citizens. The House of Dracontas is extremely devoted to the religion of The Church of Canon, as even in the old days, they kept themselves to the behavior that they should have when they are in a war and concluded as victorious. The family has gained their reputation through the war against the Turkin, as Dionisius had fought in the war and was concluded as victorious against the enemy. Dionisius eventually took the remaining Turkin with him and allowed them to live in the small province that he owned. Full History: https://wiki.lordofthecraft.net/index.php?title=House_of_Dracontas How to join? Follow this format and reply with your answers! Then, when you have done it you shall be sent a message through discord with an invite to the family-discord. [Akritian names are basically Greek names, use a fantasynamegenerator which generates greek names, or look some names up using google, the choice is up to you!] CURRENT MEMBERS @sashimichopped| Georgios Dracontas VI @Drumoldth| Dionisius Dracontas VIII

Excerpt from the Tahkayt Hezzifan, or "Long Story", the oral poetry telling the tale of the A'tmuzigh people. __________________________________________________________________________________________________________________________________________________________________________ The Tahkayt Hezzifan is part of a lengthy and dramatic ceremony performed by A'tmuzigh Elders and Oracles, as a form of oral transmission of knowledge. This extensive spoken poem tells the tale of the creation of all things originating from the primordial One, continues by going over the A'tmuzigh's history as a people group, and ends with the prophecy of the end of all life and the world's inevitable return to its primordial state. The Tahkayt Hezzifan differs from tribe to tribe, but its beginning and end stays largely the same regardless of tribal allegiance. The following excerpt takes key sections of this lengthy poem to showcase the A'tmuzighs' beliefs. ____________________________________________________________________________________________________________________________________________________________________________ In the beginning At first the world was darkness and ocean, A vast expanse of free spirits in constant motion, The gods in the heavens would all claim their share, Yet could not distinguish what spirit was where, The gods, used to feuding and constant estrangement, Came together as one in an uneasy arrangement, So they created the Sun high in the sky, Hoping its heat, the ocean would dry, The Sun in the heavens, as it shone and it shone, Revealed from the ocean, lands of bare stone, The spirits from water were stranded, and so they would die, Raised their gaze to the heavens and thus they would cry, “Oh water, oh life. Without you, we wither!” Some of these spirits would crawl and would slither, To escape to the ocean, away from the land, Those who did not turned to dust and to sand, The gods were displeased at what had thus happened, The spirits on land left to die and abandoned, So they came together, to save what could be, And created the Moon, to bring the tides from the sea, The tide healed the spirits from the water it grants, Those close to the ocean became creatures and plants, Yet some spirits remained far from the shore, Pleading and screaming and dying in scores, The gods came together for one final time, They took from the water of the ocean sublime, Glanced one last time at the withering crowds, They scattered the water in ponds, lakes, and clouds, In the midst of the deserts, as spirits did fall, From the rain, an oasis, as if by their call, They drank and they drank, ‘til they could drink no more, The spirits soon realised they could see no shore, The oasis appeared, and had been their salvation, Yet now they were stranded, and forced in prostration, Their heads bent to drink water brought from the rain, Their bodies battered by winds who sought to bring pain, The sands and winds, now jealous and vicious, Sought to enslave those whose calls were auspicious, The spirits thus bent, and their bodies assailed, Tried to fight back, but surely so failed, Their skin became tough to combat the storms, And thus, over time, did they change their forms, No longer ethereal, now flesh and bone, Among them, Mezeg, a spirit well-known, Rose up in defiance, with his body as shield, He rallied his kin, no longer they yield, The spirits of plants first came to his aid, So he could make tents out of fibres arrayed, The winds no longer reached those who resisted, The spirits of animals then rose up and assisted, Wool made up their clothing, and from milk they could sip, Free were they now from the sands and their grip, And so in their tents, did the rebels proclaim, “No longer are we slaves, and so we shall name”, “Ourselves for the freedom we have fought to achieve”, “And in remembrance of those we have lost and we grieve”, “The Freefolk we are, A’tmuzigh in our tongue”, “A people whose battle will be heard and be sung.”, And so did he march with his people and brothers, From oasis to oasis to free all the others, Mezeg was his name, the Liberator, his title, A man who believed that freedom was vital, And thus he marched on, breaking the chains, Liberating the others from their plights and their pains, A dolmen he carved at every oasis he saved, To remember all those who died when enslaved, And so that his people, no more would be slaves, Whether to spirits of winds, sands or waves, In the end The gods in their folly made the Moon and the Sun, Dried up the ocean and broke up the One, All spirits were meant to be one and the same, And thus do we see, and so we proclaim, The spirits apart will grow wild, corrupt, This growing imbalance, the world will disrupt, The gods will look down and see their mistake, They treasure this world and so their hearts will ache, First the Moon they remove, their tidal creation, The oceans will rise, flooding every nation, Then the Sun will depart from high in the sky, Thus in the end, all life must die, Darkness once more, the world will envelop, And the primordial ocean will redevelop, The spirits at peace, one and the same, All things as they should, so shall they reclaim. ____________________________________________________________________________________________________________________________________________________________________________ This poem is available in-game through a book of the same name, Tahkayt Hezzifan, purchasable on AH or in Valhelm Square, next to the bank. (OOC: If you wish to play an A'tmuzigh character or are interested in the lore, please feel free to contact me on Discord at Northern_Watcher#0790)

Among the A’tmuzigh, it is said that every grain of sand in the desert is inhabited by a spirit. A semi-nomadic farfolk tribe scouring the deserts, hopping from oasis to oasis, the elders say the A’tmuzigh are as old as the sand itself. Although political strife and conflict have whittled down their numbers, a select few tribes of the A’tmuzigh still remain. Their relative isolation has made it so few in the great cities, even those nestled amongst the desert dunes, know more than myth and legends of this tribe. City folk say they ride sandstorms and worship idols in the form of monoliths in the desert, engaged in ritual cabal with the spirits of the sand. Although some A’tmuzigh have opted to live in urban centres, those often experience ostracism, discrimination and forced conversions, pushed to the very edge of society, often finding work as mercenaries, fortune tellers and petty criminals. ____________________________________________________________________________________________________________________________________________________________________________ History The distant past of the A’tmuzigh is hazy and shrouded in legends. With no written language to call their own, the A’tmuzigh keep track of their history through complex oral traditions, involving lengthy ceremonies passed down from generation to generation. One of these ceremonies, aptly called the Tahkayt Hezzifan, or “Long Story”, involves an elder or oracle re-enacting the A’tmuzigh’s history through poetry and dramatic gestures. The Long Story begins when the world was but an ocean, vast, empty, and dark, yet constantly in flux, populated with myriad spirits. The gods, looking down from the heavens, would all claim a part of the spirits, yet could not distinguish one from another. To resolve this, they came together and created the Sun. The Sun brought light, but also heat. As it remained perched up in the heavens, always shining, more and more of the water began to evaporate, creating land. Among the spirits stranded on the land, some learned to live without water, becoming wind, rocks, sands, and dust, while others started to die. The gods, angry to see their spirits die under the burning Sun, came together once more to create the Moon, which would bring water to the land in the form of tides. Some of the spirits on land then became coastal plants and animals. The tides could not reach everywhere, and thus the gods came together one last time to create rain clouds, ponds, lakes, and oases. According to the Long Story, it was dying spirits saved by an oasis that became the first A’tmuzighs. At first, these spirits were weak, depending on the precious water to survive. They became enslaved by the spirits of the sands all around them, shackled to the oasis which became both their prison and their salvation. Weakened, they lost most of their spirit-like qualities, and battered by the spirits of the winds and sands, over time, they grew flesh and bone to protect themselves. Despite this, more and more fell to the constant assault. Seeing his brethren die, one of them stood up in revolt, Mezeg the Liberator, and rallied the rest to his cause. They requested the aid of the plant spirits, who helped them make tents out of their fibres. They called to the animal spirits, who supplied them with milk to sustain them, and wool to clothe themselves with. No longer at the mercy of the winds and the sands, Mezeg and his followers then scoured the desert going from oasis to oasis, liberating those that had suffered the same fate. These liberated groups became the different A’tmuzigh tribes. Wherever Mezeg would liberate a tribe at an oasis, he would erect a great carved dolmen in its place, as a reminder of the suffering they had to go through. Mezeg proclaimed that his people would be named the A’tmuzigh, or “the Freefolk”, so that they may never forget what brought them together, and so that they may never be slaves to the spirits again. The Long Story continues by describing the A’tmuzigh’s pilgrimage from oasis to oasis to commemorate their liberation. It also goes into detail about the tribes’ relations amongst themselves and towards others, narrating inter-tribal warfare, civil wars and the rise and fall of empires in the desert. This section of the Long Story tends to change from tribe to tribe and can be told differently depending on the orator. The A’tmuzigh have a strong belief in Fate, and it is represented in how the Long Story ends. Through poetic narration, the Long Story states that the creation of the Sun was the result of the gods’ folly and vanity. It says that spirits were meant to return to their primordial state. It foretells that the spirits, separated for too long, will grow ever more corrupted and disorderly, and the world will fall into chaos. Seeing the chaos, the gods will remove first the Moon, then the Sun, from the heavens, and the Ahezfan Tallis, or “Great Darkness”, will begin, a process by which the waters will rise once more, and the spirits will slowly go back to the state they originated from. __________________________________________________________________________________________________________ Religion and Beliefs The A’tmuzigh’s core beliefs rest in the concept of animism; the belief that all things are inhabited by a spirit. This, however, does not mean that the A’tmuzigh revere all things nor that all spirits deserve reverence. For one, the A’tmuzigh believe that all corrupted or malicious spirits should be avoided at all costs, and some zealous A’tmuzigh have taken it upon themselves to hunt down and destroy corrupted spirits in an attempt to delay the Great Darkness. The A’tmuzigh worship a pantheon of various gods attributed to different aspects of life or natural phenomena. However, extended contacts over time with the various Qalasheen tribes following the Rashidun have left their marks on the A’tmuzigh religion. As such, the greater god of the pantheon is thought to be Allah, extending his influence over a wide array of lesser gods and divinities. The A’tmuzigh pantheon follows a strict hierarchy, with Allah at the top, and minor spirits at its base. Each level exerts some form of influence or control over that underneath it. The A’tmuzigh have lesser gods for many different things, ranging from matrimonial relations, to animal husbandry, to fermentation. These lesser gods and divinities tend to vary greatly between different tribes, some A’tmuzigh tribes even abandoning them altogether in favour of the idea of Allah being the only god, but one with multiple aspects. Many rituals and religious practices are also influenced by the Rashidun, such as the ban on the consumption of pork, pigs being thought of as having “corrupted spirits” and the ban on consumption of alcohol and drugs, thought to degrade one’s own spirit. Some A’tmuzigh tribes also practice intermittent fasting, being only allowed to drink water from sunup to sundown to remember the hunger and pain of their enslaved ancestors. Other tribes pray multiple times per day, between one and five, prostrated in the direction of the oasis their people originated from. The act of prostration is meant to represent the position their ancestors were in during their ordeal, with their heads bent down to drink water from the oasis. Many A’tmuzigh tribes also perform a special religious pilgrimage, called the Amddur, or “the Path”, supposedly following in the footsteps of Mezeg delivering their kind from enslavement, going from oasis to oasis. Some A’tmuzigh tribes also practice a form of ancestor worship, where they offer sacrifices in the form of food, drink, or cattle to the spirits of their ancestors in exchange for guidance and protection. ______________________________________________________________________________________________________________________________________________ Society The A’tmuzigh are a semi-nomadic people, alternating between a nomadic pastoral lifestyle scouring the deserts and periods of prolonged settlement. Although permanent A’tmuzigh settlements did exist, none have survived to this day. Camels, goats, and sheep are the A’tmuzigh’s main livestock. The camels are used mostly for transportation, but their milk is also used in various ways. Sheep are used for their wool, and goats for their milk and meat. Under dire circumstances or for religious ceremonies, camels and sheep may also be slaughtered for their meat. In oasis settlements, the A’tmuzigh cultivate figs, dates, and cactus, as well as various herbs, such as sage, mint and thyme. Palm trees are also used for sustenance, the A’tmuzigh cutting down branches and consuming the soft inner core of the tree. Since the A’tmuzigh tribes differ in many aspects from one another, their religious beliefs and way of life tend to influence one another greatly. Those of the A’tmuzigh tribes who are more heavily involved in trade tend to have beliefs more closely resembling those of the other Badawi tribes, such as monotheism, while those with scarcer contacts with cities and other tribes tend to have more conservative beliefs and views, more closely adhering to their polytheist and animist roots. Although most A’tmuzigh live in small nomadic tribes of between one hundred to four hundred individuals, oracles, the very old, the ill and the invalid remain sedentary, either in semi-permanent encampments at oases or at religious sites where permanent dwellings are built. The A’tmuzigh social structure is traditionally comprised of a complex hierarchy of blood and tribal relations. For example, an A’tmuzigh’s obligations to their chief supersede their obligations to their sibling, but their obligations to their sibling supersede their obligations to the chief’s spouse. Similarly, their obligations to their sibling supersede their obligations to their cousin but are supplanted by their obligations to their parents. The A’tmuzigh make no distinction based on gender on these matters, with a brother or sister considered being on equal footing. Each A’tmuzigh tribe is headed by a tribal chief. The chief is selected during a complex ritual where an oracle consults the gods to know who is destined to rule. The chief is selected amongst a panel of candidates chosen by elders within the tribe. Should a chief die without a new chief being chosen, their spouse will take up leadership of the tribe until a new chief is selected. Should the chief not be married or should they be widowed, their closest of kin will take up the responsibility, with siblings closest in age taking precedence. ______________________________________________________________________________________________________________________________________________ Gender and Sexuality Women and men are viewed as equal within A’tmuzigh society. Women may also attain positions of leadership, such as chief or oracle. Despite this, the A’tmuzigh do hold beliefs regarding gender roles. Women are believed to be better suited to raising children and are refused the right to fight if they have children of their own. Women without children can become warriors but must put down their arms should they become pregnant. Moreover, certain household tasks such as cleaning, cooking, and sewing are associated with women but are not exclusive to them. Other tasks such as caring for cattle, merchantry and the production of trade goods are associated with men but are also not exclusive to them. Tasks such as agriculture, fighting and religious rituals are not associated to any gender. Among the A’tmuzigh, there are those that are born different from the rest. These individuals, called Dukklen Yessiwel, or “mixed spirits”, are believed to be the result of two or more spirits inhabiting one body. This catch-all term can refer to people who are twins, albino, homosexual, bisexual, do not identify as their apparent gender, have schizophrenia, multiple personalities or many such differing characteristics. Such people, although accepted in A’tmuzigh society, live under certain expectations and restrictions. For one, the A’tmuzigh believe that since these people house multiple spirits, they are more susceptible to corruption. Thus, people who are “mixed spirits” are not allowed to practice magic, with the exception of oracles, and are not allowed to partner with other “mixed spirits”. Some tribes allow “mixed spirits” to partner with another by following a set of strict rituals, while others prohibit it altogether. This leads to many of them being obliged to live a life of celibacy, or one of exile, if they can not or will not partner with someone of the opposite gender, or that is not “mixed spirits”. However, these same people are often valued in their tribes for their spiritual knowledge and are often appointed as oracles or guardians of holy sites, and occasionally tribal chief as well. ______________________________________________________________________________________________________________________________________________ Culture The A’tmuzigh share many traits in common with their Badawi brethren, such as their dress and language. The A’tmuzigh wear long garbs, veils, and turbans and speak a tongue related to the Qalasheen tongue. Those within the A’tmuzigh engaged in trade tend to wear garbs made of finer materials, such as cotton or silk, and tend to display signs of wealth in the form of expensive trinkets and delicate embroidery, while those who do not tend to wear garbs made of wool or linen, plain or decorated with simple geometrical patterns. A’tmuzigh men wear turbans not only to protect their heads from the sun, but also as a form of modesty. They will only remove their turbans in public under special circumstances, and only around those they trust. A’tmuzigh turbans are usually white, brown, beige, red, yellow, or blue in colour. The turban may also be brought in front of the mouth to offer protection against the wind and the sand. A’tmuzigh women tend to wear long dresses of similar materials to those of men’s garbs, either cotton, silk, wool or linen, and display a similar aesthetic to their male counterparts. However, they tend to be slightly thinner and looser, while being more richly embellished. Many but not all A’tmuzigh women wear a veil, either in the form of a piece of cloth wrapped around the head or as an extension of their dress. Oracles of either gender are required to wear a head covering. Although the A’tmuzigh speak a language related to the Qalasheen tongue, many expressions, words, and greetings may differ because of their intrinsic beliefs and history. For one, the main form of non-verbal greeting among the A’tmuzigh is bowing. Bowing is seen as a form of respect and acknowledgement, where both participants bow to each other simultaneously. Although a superior such as a tribal chief is not obliged to bow to a lesser member of the tribe, they will nonetheless often do it to show mutual respect. Although some A’tmuzigh use the greetings “As-salamu alaykum” and “Wa-alaykum salam”, also common is the phrase “Blessings upon you”. An A’tmuzigh meeting another for the first time and asking their name, upon receiving it would respond “Blessings upon your name” or “Blessings upon your kin”. When bidding farewell, some would use “Ma’a salama”, but others would use “May spirits spare your step” or “Walk free from bondage”. Other differences include the A’tmuzigh practice of libations, where before drinking, an A’tmuzigh would pour a small amount of the liquid on the ground as an offering to the spirits, or that of lithomancy, where powerful spirits bound to small rocks or tokens are worn or carried as a form of protection against other, more malicious spirits. The A’tmuzigh language does not have its own script, and thus is written in the Qalasheen script with minor modifications to show pronunciation differences. There are some within the A’tmuzigh, often those amongst the traders or those living amongst the city folk, who have learned the art of writing. Some of these men and women have produced great works of writing in the form poetry, which is highly valued in A’tmuzigh society. Those among the A’tmuzigh who know how to write are often viewed highly by their tribe and enjoy a higher social status. Although few among the A’tmuzigh practice magic, it is not unheard of nor is it particularly frowned upon. For example, A’tmuzigh oracles are known for practicing forms of spiritual magics such as far-sight, spirit-walking, and spirit bindings. A’tmuzigh tribes that follow trading routes and trade with cities and settlements produce mostly leatherwork such as clothing and satchels, as well as embroidered garbs, rugs, and cloths. Some also do business in trading medicinal, alchemical, or aromatic herbs and concoctions, while others make their coin selling trinkets and charms. __________________________________________________________________________________________________________ Military The A’tmuzigh have no formal military per se. Some within tribes may choose to pursue the ways of the warrior to protect the tribe or become guardians of holy sites, while some others are trained to become scouts or raiders. Those who do so are trained in melee combat and archery by other tribe members. Training in the ways of combat is available for any child above the age of 13 wishing to learn. A’tmuzigh warriors tend to specialise in the use of melee weapons and hand-to-hand combat, using a combination of a one-handed spear or sword and shield. A’tmuzigh raiders are renowned for their mounted archery skills on camelback and are also proficient at melee mounted combat using lances as a charging weapon. A’tmuzigh warriors and raiders wear a shorter tunic and pants, with armour made of reinforced leather or multilayer linen overtop. The leather armour has an outer layer of fabric displaying embroidered geometric patterns, showing tribal allegiance. Some A’tmuzigh warriors from wealthier backgrounds or appointed to prestigious roles such as guarding holy shrines may wear metallic armour, such as chainmail or bronze plate. A’tmuzigh weaponry is diverse, with mounted raiders using an allagh charging lance, tagheda thrown javelins, and taganze bows, and warriors using a combination of an agher shield with a one-handed spear, takoba long sword or a flyssa short sword. ______________________________________________________________________________________________________________________________________________ (OOC: If you wish to play an A'tmuzigh character or are interested in the lore, please feel free to contact me on Discord at Northern_Watcher#0790)

"...The Sun will rise again, my brothers..." Within the Tahn desert, a small settlement lies just past the glorious Dwarven capital. The walls, like the rest of it, seem to be thrown together with little care. Each night, armies of the undead lay siege to the camp, and yet the loyal residents stay. These bandits and workers lead by an orcish Khagan live alone within the harsh deserts, as they do everything in their power to give their enemies hell. _._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._._ The Khaganate remains in a small corner of the seemingly endless Urguan desert, the keep staying strong despite the onslaught of their many foes and the harsh sandstorms. The flame burning in the soldiers’ hearts brings them honour and bloodlust in every battle, unforgiving of their enemies’ deeds as they fight to avenge their doings. The Khagan’s army includes all low segments of society; Thieves, murderers, poor workers, and prisoners, as long as their souls are filled with orcish culture and the beliefs of Krug, the first Uruk. -+- Even those banished from civilization can find shelter, and a new family. Gutz Khagan, the leader of the Khanites, raised his group as an Elder farfolk Khaganate, the culture of which he heard from stories told to him by his friend Sahar Tha’un. The Khagan, an Uruk himself, proclaims Tahn deserts as Endless Wastelands of his own. Red, gigantic muscular figure, carrying a greatsword, which length reachs a normal human's height. Khagan's Word is Law. Gutz Khagan sirca 1588 art by Ka4xid As any well formed military group The Khaganate has a simple Rank System: Leadership: Khagan - The leader, a Khan of all Khans. Khan - The Chiefs that serves to Khagan and leads Khanite army. Boyan - The Lords of Tahn deserts. They rule the lands. Professions: Yurts - A Quater-Master of Khaganate Kharul - A Bodyguard and Carer of Khagan Army: Ikh’Orlok - A Commander of Raider Group Orlok - Regular Raider Noyan - The blood of Khaganate, a new soldiers. Nokud - A civillian, regular citizen of Khaganate, farmers and workers. ------------------------------------------------------------------------------------- ooc Fill down the form if you wish to join: IGN: IC name: Race: Professions: