Nawangians (Old Lore)

Introduction
The Nawangians inhabit the nothern jungles of Apophis known as Nawanga. In the dense forests they rule over great monuments of stone and onyx. They bring fourth the greatest of all Aniter soliders and their divided empire represents the largest military power in the entire continent.

History
The early most history of the Nawangians has been lost over the ages. The only source telling the tale of their emergence is the Kurafei, the anitic book of legends. Its second book is dedicated to people of Nawanga and illustrates their view on the great city known as Mu Kabonga to them. How the sins of its people cast them out of its gates, and how the First Storm brought rain and lighting to destroy it and pull its remains in the newly born ocean.

The Anit of old day, the inhabitants of Mu Kabonga, had lost all hope. Lost in the endless Tutafan desert they had no food, water or guiadance. The only thing that could save them was a wonder and in the blistering sunlight of the highest dunes one of them had vision.

His name was Nasan, right hand of the great king Esharion. Looking high to the skies and into its three eyes, he saw a paradise unfolding. Far in the west lay a forest that called him, richt of water and fruit; even greater then the wonders of their lost cities. Following this vision he gathered the Anit and spoke of his vision. It was Esharion himself that raised his in the silence that followed. He convinced his people to follow Nasans vision. Nasan should proof worthy of his peoples trust.

It took them 80 days and 80 nights to find a way out of the shere unending desert. From afar Nasan could glimpse on water running through the dry dunes. They arrived at an offshot of the mighty Ala Sut, the wet heart of the Stormplanes. As they travel northwards in search of its headwaters they reached the city of Tatoth, home to the Asak.

The wisdom of these large reptiles impressed their king. Esharion wished to stay within their city and accept these creatures as their masters. This descision was not welcomed as much as he expected. The majority of the Anit wished to travel on as this could not be the paradise Nasans vision showed him. Esharion himself did not believe in Nasans prophecy. He was convinced a paradise like Mu Kabonga could not be found but must be created. Few favoured this idea over Nasans promise, as they grew trustful of his guidance during their exodus.

The Second Sundering
It was this event that became known as the Second Sundering in modern records. It was this time that the Anit where no more. They divided themselfes into the people that stayed with Esharion and became known as the Eshashin and those that followed Nasan and Hayad and became known as Aniter. Both of them wished to travel on in search of a befitting home. The Asak did not want to let them go however. They spoke of an ancient enemy that dwelled in the west; one they did not wish to give new prey to feast upon. Nasan believed this to be a fairytale the lizards made up to force them into slavedom. He managed to convince the majority of his people to ignore these warnings and continue their journey. As the Asak heared of this descision they cursed the Aniter. They should rather succumb to deciet and death then becoming the thralls of the great foe.

Ignoring these words, the Aniter left the city of Tatoth. During this time, Nasan befriended Hayad, a famous prophet and philosopher among the Aniter ranks. Both of them lead their people west and served as the twin-council guiding them. Their friendship should not last long however.

As they journey carried their host across the great steppes of the Stormplanes, lies and deciet broke out among their followers. It was soon revealed that despite their friendship, the two had very different visions about the future that was to come. Hayad wished to follow the comet Namaphat, an omen Nasan and his people saw as pointless. His visions led him to the north, yet the bright comet led to the west. It was at the feet of the mighty (...) that Hayad decided to abandon Nasans lead. He gathered his followers and set fire to his tent. In the ensuing chaos he gathered as many Anit as possible and took them to the dry west. Nasan did not die however. After order returned to the ranks of the Anit that refused to follow their new prophet he returned from the ashes of his tent and was called a saint.

His vision led the Aswarim and Mufarim tribes to the nothern jungles of Nawanga. It was this dense forest that he saw as the fufillment of his visions. In the jungles heart he hoped to find the paradise that was promised, thus taking on the dangerous journey through the unkown enviroment. They wayless jungle paths swallowed several men each day, making Nasans numbers shrink with each passing day. The lost fell victim to poision, wild animals or the shifting shadows under the dense woodwork.

Nasan could do little about this. They ventured so deep into Nawanga that they where unable to find their way back to open planes. It was only Nasans vision that provided some form of guidance through the foreign territory. When his daughter got seperated from the host however, Nasan decided to gather his hunters and find her. In the overgrown jungle they found her on a small glade, surrounded by a group of lions. They raised their arms but the creatures proved to be too strong for their primitive arms. In the moment Nasan had surrendered all hope, a shadow fell under the glade.

A creature of unimaginable size emerged from the woods. It was described as a hybrid of the human and snake form, radiating dread and glory. This creature killed the lions, but then to the suprise of everybody, it spared Nasans life. The serpent revealed itself as a envoy of the god Atep, send to welcome the human intruders into the realm of Suthekru. He was the first to name them Onya, translating to men of the onyx river.

Suthekru Cult
This way, Nasan and his host where lured into the servitude of the serpentkin of Samesi, the vile corruptors of the west. These parasites ruled by 8 Suthekru gods turned out to be the great enemy the Asak described. Later their plot was revealed as their sorcerers had intentionally planted visions into Nasans head, all to lure him into the great jungles of Nawanga. Yet, the Suthekru did not treat their new servants to bad from the start. They where included into their great empire as scholars and labourers, living and working in the shadows of their great monuments. Over the time, they soceity slowly descendet into madness, opression and cruelty. The Suthekru slowly let their masks fall as soon as they had bound the humans to their will so that they could not escape. From that they on they engaged in the unnatural rites and sacrifices, the Onya in their shuckles. Those that stepped out of the majority of servants where granted ascendeance, becoming high priests and lords with Samesi blood in their veins.

Pratonian invasion
When the Pratonians made landfall on the shores of Apophis, they ignored Nawanga from the start. While conquering the vast east and south of the continent swiftly, they only send scouts and small forces into the overgrown rainforests of the north. Nawanga was the first real barrier in the path of the pratonian warlords and defied taking for almost 100 years.

In the end, it was the ambitious general Vvind that seeked to conquer this mysterious land where his allies had failed to finalize their conquest of Apophis. Although the sorcery of and power of the Suthekru succeded the military strength of the Pratonians and their Asguri slaves, Vvind was a cunning general. He launched a suprise attack into the heart of the Suthekru empire, sailing on of the great rivers along with a few boats carrying catapults equipped with titanfire. He burned the jungle and fields around the great cities and launched assaults against those the wished to leave him. His mages where able to repell the the attacking demons and Samesi assassins, although it cost them deerly. Yet this way he could starve the cities out and let the Samesi hunger turn against themselves.

After a close victory against Atep himself, Vvind raised his hold to the ground and plundered the rest of his templecity. Since Samesi and demons still roamed the ensuing ruins, he put a deathperil on the entering of the city of Adai. After his final victory he moved to Suet and declared it Nawangas capital. After ruling the region for almost 80 years he abandoned the throne for his son Ak Vvrath Eriadon Lo.

Vvrath began his rulership over his new kindom with coldhearted efficency. Although a tyrant in many ways, he never used violence without necessaity. Like his father he was teached in the arts of the Hementor was understood how to manipulate the minds of mortals to do his will. He became known as the builder of cities, using titanfire and the employment of countless slaves to carve routes in the jungle and erect new settlements in the previously impenetrable jungle.

Despite these never ending focus upon the development of his county, he fought an constant war against the Samesi who where still working towards the corruption of his people. Either through martial prowess, an unnatural sense of premotion or shere luck he survived every assassination attempt. Yet, after almost 300 years of war in the shadows he grew paranoid. Not even the pratonian nobles where not safe from the executioners axe. Vvrath became so irrational his bodyguard killed him and took his place. He neither had legimitacy to his claim nor the support of the other nobles across Nawanga. For this reason he was soon replaced by a chain of other Ur until the Hementor of the east interviened. Through their influence in G´har Domun they managed to declare the Eriador of Nawanga rebels. With this justification they invaded the great jungle.Through fire and war they took Nawanga for themselfes, thus finalyzing their controll over all of Apophis. With the rising Samesi thread and the increasing resistence of the populace they Hementor launched a brutal campaign of opression across all of Nawanga. It was during this time of loyalties constantly shifting that the opressed Onya developed their own soceity in the shadows of conflict. While martial prowess was the best guarantee for ones survival many Onya turned towards the old anitic arts. Where they could not match their masters in strength or cunnning, they could in wisdom. Philosophers and prophets gained a high regard during this time, seeking ways of inner peace to endure the constant conflict.

Omrons rebellion
In the end it where still the nawangian warriors that set their people free. During the end of the Era of Light, an Ur known as Ak Thracor Hementor Bor took controll over the nawangian throne. It was soon revealed that Thracor was a Samesi that had corrupted the powerful noble. Yet through his unnatural skill in the arts of subterfuge and manipulation he managed to hold on to his territory even after revealing his true nature. In open display, the Samesi began to rule over Nawanga aswell. So great was their strength that their uncorrupted cousins did not dare to attack them.

This was the point that the Nawangians refused to further serve their masters. At the nothern peaks of Ebonarm, the Hathrabal Omron rose to power. He was the first ruler of pratonian blood that had the full support of the nawangian people as he grew up among them; escaping from the terrible training his kind suffered. Gathering his warriors he openly rebelled against Thracor and his serpents. Although these where physicaly superior to any human and had the most destructive of weapons at their disposal, they could not defeat Omron. Since Asguri could not work efficient in the blistering sunlight, the majority of Nawangas populace consisted of Onya of which the majority despised their masters. Almost every city joined his cause, leaving its rulers hopelessly outnumbered.

Omron halfbloods army would later become known Ki Malash, the "Vengeful Host". Their story is surrounded by many myths but in the end they managed to free Nawanga and lay siege to Suet itself. Facing off against a horde of Wormborn and Samesi, they slowly fought their way to the central ziggurat. There Omron took on a duel against Thracor himself. The corrupted Ur was not only three times as large as the halfblood general, his dark powers had grown so terrible that he could turn the very air into serpents. It was a long fight but it is said that Omrons burning lance found its way into the Urs spine. With a final scream the Samesi burned to ash and perished from his palace. Poisoned and mortaly wounded, Omron collapsed before his crumbling enemy. With the sacrifice of his life he had freed the Onya from the curse that had plagued them since Nasans delusion.

The Bloodclad Ages
After Omrons death, the warlords that had followed him quarreled and descended into rivalties. Not able to determine a ruler for all of Nawanga, they divided the land into 8 great regions. What ensued where about 100 years of civil unreast, sometimes peaceful, sometimes violent. The Onya waged war against the remains of pratonian opression, the newly spawned ghuls that roamed the jungles, the Samesi that threatened them with corruption and Suthekru sorcery and their relatives claiming parts of their homeland. Out of all that chaos emerged a relativly unified culture. Nawanga had formed into 5 great Masas, each with their own leader and set of laws. Yet these nations where tied together by tradition, history and the common enemy that lurked in the woods shadows.

The Nawangians developed a form of goverment that was less likely to succumb to corruption and tyranny as the Onya despised opression more then everything else. This proved to be suprisingly effective as they developed a new faith, culture and view on the world.

Unlike the rest of Apophis they remained relativly peaceful towards one another in the following years, unified in fighting a constant war against the threads of the past that roamed the lands in ghulish forms.

The Masas
Nawanga is far from being a unified nation. Its lands are split into 5 great regions known as Masas. Each of them has its own rulers, customs, laws and culture. A Masa is ruled by a Kali which translates to "Master of Minds". He or she is elected by the highest members of the great clans or Hyramu. The Masas are largely indipendant from each other, yet nawangian lore dicates that war against kin is an act of malevolence. Although it is legit to wage war against Masas that succumabe to corruption, it is rare that two regions will fight each other for reasons similar to other nations. It took Nawanga many blood years to develop these rules.

Despite unifying regional tribes and lifestyles, the Masas embody the unending conflict life represents. Although conflict is necessairy to grow, it should be approached as civilised as possible. For that reason, the Masas compete with each other for wealth, power and fame. Every Onya must serve their Masa before anything else and their combined efforts forge a kingdom of strength and glory. Every Masa wishes to be the best.

This constant competition is resolved through the Ganga Dwalao, a set of nawangian games where the chosen Onya fight for the honor of their Masa. They compete against each other in trials of physical and mental strength. While the arena figths are by far the most famous, there are also philosopical debates and contests of craftsmanship and weaving. These games are held once every 10 years and the Masa hosting it varies every year.

The Hyramu
Each Masa is governed by several clans or Hyramu. The origins of these clans is during their rebellion against the Pratonians where general staff formed councils to govern the newly freed cities. Hyramu translates to Warkin, although they have lost their militaristic character in modern times. They used to be bloodlines ruling their cities as nobility, but over time it has become more and more common to adopt worthy Onya into the ranks of a Hyramu.

Every family can ascend to the status of such a clan. To do so, a request must be brought fourth to the Masas ''Kali. ''Should he accept, the priesthood will test the participants in trials of mental and physical strength. In order to ensure the sucess of such an application gifts and bribery have became a necessairy part of the process in the majority of instances.

Structure
A clan is lead by a Hybaba which acts as its voice and representant. Directly under him/her stand up to 12 lords, each of them a possible candidate for place of their superior. They again rule over an infinite amount of Wana or "Highmen". They are concerned with the in-depth organisation of their Hyramu, often holding small posts in the goverment of a city.

Members
Once one is a member of a Hyramu either through birthright or adoption; one has hold up to the customs, rules and philosophies of the clan. Every member is a direct represent of their Hyramu and dishonoring oneself means dishonoring it aswell. For that reason members are under constant pressure of proving ones strength and character. Reputation and fame among the ranks of ones Hyramu is for many as important as is the achievment of inner peace. Every member seeks to embody the concepts and attributes of their clan as best as they. The benefits of such a position are protection, reputation and wealth. Goods are generally shared among a clan depending on the importance of the individual member. Members of a clan are generally seen as noble and above the common man. It is almost impossible to gain fame without belonging to a Hyramu. And the most important aspect is perhabs safety. Attacking the member of a clan means attacking the clan itself. Those who do so will find themselfes in a direct feud against it. Additionaly, members of a clan can not be executed. Should one commit a crime worthy of death, their membership to the clan and all family bounds will be revoked instead. It means keeping ones life, but bringing shame to oneself and ones Hyramu. For that reason every member tries to abide the law as good as possible for more then their own reputation is at stake.

The Games
The Games are perhabs the most important aspect for every Hyramu. They are not only used to gain new members but also show the power of a clan and the wealth it has to offer to the common folk. Once every year the council allows a clan to host their own games in the city. The location and duration of this event vary depending on the wishes of a Hyarmus leader. The Games are celebrated openly and it is common to offer food and drinks to all those who come. The longer a Hyramu can afford to host the Games and the more exicting the proffered entertainment, the higher is the families renown and fame. Despite showing once wealth and power, the Games serve the purpose of adopting new members to a clan.

At the first day servants will roam the crowds with large bowls in their hand. Every man or women in reach can pull out a stone. Those lucky enough to pull out a stone with the clans symbol on it have a invitation to participate in the comming trials. This method is used to lay the power of the clan into the hands of the people as this way every part of the populace is represent. Yet those wealthy or charismatic can find others ways to gain an invitation to the trails which are the center of the Games.

After the participants have been mustered by priests indipendant from the clan, they undergo a set of trials designed by the leading family of the Hyramu. They test their participants in mental, social and physical prowess. Those of outshining perfomance may earn a place in the hosting Hyramu and with it all privileges that come with such a position.

Political power
The clans make up the majority of the political power in each Masa despite the priesthood. Every city is governed by a council of 5 members, each from a different Hymaru. This council has the absolute controll over the city and its laws. They change the code of laws, manage its wealth and militia. The council decides the fate of criminals and solves disputes, making them the cities court aswell. In order to become a councilman one must be voted by the local members of their clan while every member has between 1 and 10 votes depending on their reputation. Should a member be ellected by a clan strong enough to compete for the position of a councilmen, the chosen subject will be send to the cities temple. There it will be tested together with all other participants. The priesthood tests them in three trials in the categories of martial prowess, rethorics and wisdom. Only one participant can emerge as victor while the rest is send back to their old position. Although these trials rarely end in death, the can often cause physical or mental injuries. Once every 5 years a councilmen must undergo this test again and emerge victorious, otherwise their position will be revoked. Councilmen are not allowed to devote themselfes to a single diety or progress toward a spiritual goal. They must remain undivided and represent the aspects of all gods, even if that means sacrificing ones afterlife for a limited amount of time.

A cities guard is composed of two groups. The first one are neutral militia employed by the council; the second is made up of dedicated warriors directly belonging to a Hyramu. Often the amount of warriors a clan is allowed contribute is often a direct measure of its influence. While these warriors must enforce the councils laws, they can also act upon the decrees of their clan; imprisoning its enemies or those that broke its codes.

The status and power of a Hyramu is generaly dependant on its wealth and the amount of members it has. The great clans of a city often compete for power and renown across the city.

Most clans do not only operate in a single city. The largest are represent in every city of a Masa and have direct influence on its captial. About 80% of official Hyramus do only operate in a single city while almost 90% of councilmen belong to the more influencial 20% of clans.

Architecture
Nawangian architecture is very different from those of other Aniter. Since Nawanga is a land of strong vulcanic activity, earthquakes and eruptions are a very common issue. For this reason structures made from stone would crumble over time and offer little protection. This limits the defensive features in nawangian fortresses and cities. They usually raise a diagonal wall of piled of stone bricks and back it up with clay and dirt. Their cities are often leveled above ground-level this way, providing artifical hills and increased stability for their structues. They often build reinforced tunnels and bunkers beforce sheathing them with dirt. Their houses, temples and halls are build from timber. They have developed very complex woodworking technologies, creating increadibly suffisticated structures able to support alot of weight and movement during an earthquake. Yet they often include large stoneplates into their design for artistic or religous purpose. The wooden roofs and othen even the walls are clad in vulcanic stone or obsidian.

Nawangian craftsman have developed a unique paste they create from mixing oils with the salvia of the Weaverbugs and ash. They apply it pieces of wood to increase their durability, water- and moldresistence. This way their timber stays clean and dry even underwater. This enables their buildings to last far longer then regular wooden structures.

Nawangian roofs are structured to funnel rainwater into metal or onyx canals build into the pannels. There is a complex system of tunnels, canals and pipes that lead water into mouts, lakes or simply the surrounding forest of a city. This way the reoccuring monsoons and storms cause minimal damage to the city and do not flood it.

Their modern style has been largely influenced by the Xyrillans during their invasion. For that reason, their architecture often takes similar shapes while their older buildings resemble the style of their Suthekru masters.

Language and scripture
The Nawangians use the scripture known as ''Alaruut. Although they developed several scriptures of their own in the past, through the growing inportance of global cooperation Alaruut'' usurped them. Although there are a few scholars who can still write them, they are forgotten for the majority of the populace. Alaruut itself is based on the old scripts of the First Cult. According to anitic legends it was invented by the Anit that left the Tutafan desert. Seeing trees and their roots again after such a long time inspired them to create this suffisticated form of writing.

Their language is simply known as Nawangian. It is a hypernym for all languages spoken in Nawangia. It includes over 12 major languages aswell as 80 dialects. During the Dark Ages, nawangian simply summarised them. In modern times, these languages became more and more one. The scholar Adisa Shabei created Nawangian as its own language as attempt of unification for his people. He fused Milindi, Askedai and Zosa, the common and simple languages, together. This new language was mainly based on the scripture all of Nawangia shares and can now be understood by the majority of the Onya.

The nawangian equivalent to the important anitic expression shin or esh is mu, which translates to kin.

Masas
Although the Nawangians share similar culture and faith, their lands are not so unified.

Religion
The most important thing a human can achieve according to nawangian believe is inner peace. To attain it, one must find and incorporate a befitting aspect of heavenly architecture. To do so means truly uniting soul and flesh, enabling a pathway into paradise. The nawangian gods dictate all possible aspects a human may embody. Fully doing so will send their soul into the chosen gods respective realm. There they may experience the true meaning of what they seeked their entire life. Those who fail to find such an aspect will no enter such a paradise. Instead, their soul will blindly wander the void, only to be reincarnated into a new body. Only through transcending ones human nature and becoming something godly in oneself, a soul can escape this eternal cicle of unfufillment.

Once such an aspect has been chosen one must attempt what is known as Bohala which translates to journey in the nawangian tongue. Bohala consists of a set of trials which test the will of a aspirant. At the end of these trials stands the realization that free will is something that must be given up in order to achieve inner peace. Although this might not appear desirable, those who finish Bohala will understand its necessity and find the fufillment they always desired. Bohalas challenges will exact everything a aspirant has to offer, challenging them mentally, spiritually and physicaly. To find the light one must experience darkness and pain and understand what is true for their hearts. The strive for a piece of godhood within ones flesh is not an easy one, yet necessairy for those who wish to transcend the boundaries of mortalkind.

Those who achieve inner peace have achieved a truth undoubted, something that is absolutly true for oneself. One has become the highest form of existence possible for a thinking being. While mortal beings are tormented by conflict, pain and doubt; a god is not. As long as one is mortal, the gods will test them through their free will, their missleading desires and the countless questions which can never be answered. Through become one with their gods, these things are rendered useless against an aspirant.

Where the Haquid fear the absolute meaningless of the universe, the Onya have found many absolute answers which do not contradict each other. It is this spiritual understanding each of them seeks.

Gods and their aspects
In the original panteon of the Onya there are only three gods present. These where relativly broad interpretations of their respective aspects. There is more then one way of incarnating them as they incarnate so many things associated with their chosen aspect. As the nawangian faith evolved across the ages, more and more minor gods where added to their panteon. Modern priests explain that these three ancestorial gods, being devoid of the concept of gender, have birthed several children who are closer to the human mind. Only they can be incarneted as they are most specific. These original gods are known as Orikasha, while their children are known as Morikasha. Nawangian historians where suprised to find that the majority of their gods have not been worshipped a few hundread years ago. Even in modern days the faith adds more and more gods to complete the great wheel of aspects.

While the Orikasha, meaning Old Gods, have no official depicition or gender; the Morikasha, meaning Young Gods, are depicted with the body of an animal and the head of a human. The animal that forms their corpus is again seen as sacred as it forms a bridge between the mortal and spiritual world. Killing or harming them is a mortal sin and they are allowed to wander the nawangian streets freely. Those that wish to incarnate the aspect of their god must study and worship their mortal children.

Orikasha

 * Ombross- The warriorgod Ombross has perhabs the highest regard among all Orikasha. He is seen as the oldest and strongest of the gods, incarnating the struggle for survival of all life the most. To incarnate him one must master their pain, fear and weakness. His followers consist of brave and strong warrior who see every fight as an obstacle send down from their god directly and engage it as such. He is associtated with pride, honor, dominance, strength, violence, agression and reliability. He is portrayed as a Sabanthir with the head of a scarred and bald man. Ombross is associated with the large predators of Nawanga.
 * Madra- The god of beauty and fertility. Her aspects are love, elegance, fertility, mildness and compassion. Although often seen as the parteon of women she has many male followers aswell. Those who incarnate her master human desires of almost all kinds, although most followers focus on a single one. Some view her as a godess of superiority, grace and absolute beauty; others as a parental or simply social spirit that teaches love and understanding. She is depicted as a crane with the head of a young women. Madra is associated with colorful birds.
 * Choloyon- Those that seek wisdom, curiosity and understanding worship Choloyon. There is nothing his eyes cant pierce and nothing his mind can not fathom. Although all nawangian faith is based on the search of answers, Choloyon incarnates the constant search and the desire to understand and obtain knowledge. Often associated with the sea his followers seek abstract forms of worship and understanding. His challenges are mainly spiritual as he plagues humans with doubt and uncertainty. His followers must learn the true purpose of knowledge and what it means to master ones curiosity. He is often depicted as a fish with the head of an old man. Choloyon is associated with fishes and the creatures of the sea.

Morikasha

 * Osho- He is the first among the children of Ombross. Spawned by the archwarrior and the spirits of the mountain the takes the shape of an capricorn with the head of a scared veteran crowned by two garbled horns. His aspects are bravery, relentless strength and honor. He condems unnecessairy brutality or theft and inspires those that wish to stay pure on the path of the warrior. Victory is the only thing his followers seek. His sacred animals are the capricorns.
 * Samaji-

Devotion and Symbolism
(...)

Those who fully devote themselfes to warriordom need to shave their heads in a daily ritual. Many Masas have developed a special bornbrew that turns them bald.

Scarification

Astronomy
Like most Aniter, the Onya ascribe the nightsky great meaning and importance. For them, its mainly a religious connotation rather then a prophetic one. According to nawangian belief, the nightsky resembles the realm of the dead. They see the main bond of stars as the wandering souls lost within the eternal cycle. Greater stars and formations in the void are seen as the distant realms of their gods. Through studying the nightsky, one can gain understanding of their gods; yet the completion of Bohala lies in the obstacles of the mortal world.

While the night represents death, the day represent life. Each of the suns has its own meaning, Aenire is associated with Madra, Gyralire with Choloyon and Malrogire with Ombross. This represents the order in which they fled the ancient paradise Eoa, set on a perpetual course of imitation.

Burial rites
Every nawangian city and settlement has a specific region dedicated to its dead. There are many traditions of putting the dead to rest and all involve a gift to nature to complete the natural cycle of life and death. Rather macabre communities add the remains of their people to the wormpits to make nutritious soil from it. Yet the most common form is to have a certain area where the dead are buried with the seed of a nawangian cherry. During festivals and celebrations, the harvest of the ancestors is brought to the feast. These cherries contain the Bornwater of the dead and create a natural cycle of bornexchange that remains stable as long as its properly overwatched.

Those who failed on their spiritual journey in life are quickly put to rest usually. Courtiers and kings aswell as those who sucessfully managed to incarnate their chosen god are laid openly on an altar in these gardens. Stripped of clothes there entire body gets painted in the fashion of their chosen god, sketching in animals and symbols into the suffisticated lines of paint. When the mortuary priests are finished, not a single piece of skin is visible under the thick coats of color. Since courties do not devote themselfes to a single diety, their bodies are painted white to symbolise their devotion to the people while kings are painted gold. They remain on this altar for three days and nights so the city can mourn their death. After this time has passed, they will be buried in a similar fashion to the rest of their people.

Currency
Barter is more common then paying with coins on most nawangian markets. Money is only used by the wealthy and those in their service, yet their coins are valued highly even among the lower population. Before Nawanga signed the Golden Contract, there where three types of coin: Iron, Ivory and Gold. Iron had the lowest worth as Ivory coins where worth about 80 times more while gold was three times more valuable then ivory.

In modern days these coins are still used but are not a currency anymore. Instead they valify the value of an individual. Only the Courtiers and the leaders in their service can gift them to their servants for great deeds. They are often worked into jewellry to openly display ones worth.

Trade goods
Iron and silver

Nawanga contains the largest ore reserves in all of Apophis. Especially iron and silver can be prospect in large quantities. It is said that their mines dig up more metal every year then the kurashic in a decade. Despite these two very common metals they also mine brass and gold although these materials are relativly rare.

Diamonds

The earth of ebonarm is not only rich with metal but cristalls of all sort. Most prominent are the large diamonds that can be found in the eastern mountains of Masa Ebasa. Its lords believe that their mines contain more diamonds then the forest wood. They sell it to the rest of Nawanga and Apophis for horrendous prices while their own nobility wears in extravagant measure.

Black ivory

Only in Watamu can the black ivory be harvested. Grown by the mighty Blacktusk elephants, this ressource is perhabs the most expensive tradegood in all of Apophis. It is worth nine times its own weight in gold. So precious is black ivory that soliders cut off the tusks of their warelephants and replace them with wooden or metal constuctions. Despite this Nawanga also trades with regular ivory, although it is regarded far lower.

Timber

Large forests are rare outside of Nawanga and the dry climate does often not support the growth of large trees. For that reason Nawangians often sell their wood and trees to outlanders. The only contestants on this product are the Esharin of the Greenreed bays. Yet the trees growing there are far smaller and their wood is oft weaker quality. The Onya use the wood of 15 different types of trees for their construction, each serving a different purpose due to their unique structure. The most common is that of the Boabab tree. Nawanga host a unique type of Steeloak which is known as Ebonoak. These trees grow far quicker then their cousins while their wood is of similar quality. Ebonoak is pitchblack and when treated with the right methods, it can become as hard as iron.

Animals

The beast-tamers of Nawanga are renowned across all of Apophis. They combine strategy, perceptiveness and brutality to force beasts into labour. The Onya often export Mulakai, cattle and Elephants to the rest of Apophis. They might be used as mounts, beasts of burden or weapons of destruction. Both esharic and nawangian courts also keep rare animals like lions, leopards, Sabantir or exotic birds as symbols of power and wealth. It is the dangerous task of the beast-tamers to find and tame these creatures.

Paint

Nawangas jungles host countless creatures and plants that can be used to create increadibly bright colors to make paint of colored robes. Most of it is quickly manufactured and sold far cheaper then in any other part of Apophis. What makes Nawanga famous though is the fact that they are the only nation able to create purple colour. They extract it from a special seesnail that can only be found at the coast of the Suthu heartlands. It takes over 200 snails to produce a single gramm of purple color, which makes it more costly then gold.

Agriculture
In the dense forests of Nawanga, farming is almost impossible. One needs to cut down large parts of the overgrown forest to build large acres and cultivate plants. Infact, only 15% of the nawangian jungle are open enough to allow larger farms. The second issue with large fields is that the soil is far less nutritious then that of other regions. It mostly relies on the sensitive balance of falling and rotting leaves. Monocultures drain the ground of its nutriens after a few seasons, making it unable to support further plantgrowth.

For that reason, most of nawangas food supply is not based on farmers and their fields but on hunters, harvesters and fishers. The majority of its inhabitants live outside the great cities in small villages or Haquid tradition. Since the forest itself is full of food a skilled ranger can harvest, these wildwalkers will spend most of their time hunting or searching for fruits or grains and exchange them for tools they cant craft themselfes on the large markets of the cities.

Yet there are glades and even large reagions like the Suthu hearthlands or the east of Watamu that support the eastern style of farming. To solve the issue of the weak soil, nawangians have developed a special soil mixture known as Umabla. It consists of regular dirt, dung, organic waste and mashed coal. Umbala is considered the most nutritious of soils even outside of Nawanga. Almost every nawangian village has special fields where they gather their waste in sepcial worm-pits known as Muflas. Umbala is a valuable trading good not only inside Nawanga but in all of Apophis.

The most common grains are millet, wheat and in modern times rice. In most traditional meals they are rarely represent. Most of the traditional dishes consist of meat, eggs and fruits. Nawangians often combine sweet and salty tastes. They gain the majority of their carbohydrates from large fruits and sweet tubers. They have various methods of conserving food in the hot and humid climate. Through salt, sugar and spices they can tripple the durability of their food.

Buffalos and Mulakai take to rolls of cows and serve as beasts of burden or mounts. They also provide meat and milk to their owners and are a common sight in the cultivated land.

Since most larger cities are build at the nawangian coastline, fish is an important part of their food supply. So rich is the nawangian sea that it could feed all onya on itself. Not only the large quantities of fish and seafood but also the large sealizards and wales that inhabit it provide countless delicacies. The only thing limiting their harvest are the reoccuring storms that destroy and drown most of the ships on open water.

Roads and travel
The dense nawangian jungle is often impenetrable. Is is almost impossible for a foreigner to move across its dark undergrowth without loosing their orientation. Larger groups of travelers will ultimatly get lost in its insides. For that reason, the Nawangians needed to carve large roads into the dense forest, connection their villages and cities. This task proves to be very labour-intensive. Although it provides alot of wood, it takes years to cut down every single tree, creeper and bush. Since the majority of Nawangians rainforests are far to humid to be burned down. Once a section of such a road is complete, the artisans plant a special herb known as Chalcha. It grows extremly quickly and supresses the growth of other plants. Once a road has been finished it will remain for a very long time before the jungle manages to swallow it again.

Despite its supressing effects, Chalcha leaves can be eaten by both man and beast. This makes the foodsupply of armies and caravans traveling them far easier. Additionaly they lure in more herbivors who use these open spaces as shelters from the jungles predators who they can easily outrun.

The traditional way to travel these roads is on the back of Mulakai, large antelopes which the Onya domesticate. Usually Nawangians travel in caravans of 10-200 people. This provides safety for the group as wild animals and agressive tribes are an ever present thread. In times of need, people might employ (...) to guide them through the wild jungle when the roads do lead into the chosen direction. This is dangerous and expensive but the (...) are skilled guides and rangers and know how to avoid lurkers and Haquid tribes or Ghuls.

In modern times it is more and more common for the wealthy to avoid these traditional way of travel and employ esharic priests. They bind the sacred spirits of the Kurashai into custom made charitos of ebonoak in nawangian style. With these flying charitos they can comfortly cross the dense jungles and reach they destination within a few hours rather then days-

Light Infantry
Only in times most dire do the Nawangians employ their citizens as warriors, forming a militia to back up the elite core of their armies. Although these troops are used mostly as meatshields, they are still superior to most peasent or slave infantry for the martial elements in their soceity.
 * Maor Crossbowmen occupy the lowest rank among the nawangian armies. Lighter and longer then regular crossbows, the Nawangian equivalent is made to be loaded and shot easily. Those without any form of martial training recieve these weapons. These Maor often have the renown for being to cowardly or weak to fight in melee.
 * Maor Militia make up the majority of a nawangian strikeforce. They are armed with leathershields and javelins which can also be used in melee. As a secondary weapon they often carry knifes, short machetes or cudgels with them. They wear pattet armor often backed up by wodden plates. Each of them wears a mask made from ebonoak, protecting their face from most blows and arrows.
 * Maor Determites are religious fanatics that have sworn alliegence to one of Ombross Morikasha. They do not recieve support from their Masa nor are they officially enlisted. Yet whenever battle calls countless Determites swarm the newly raised armies, offering their swords and lifes. They seek to die in battle so they can prove themself to their patreon.
 * Ozul Aspirants have not earned the rank of Guardians. They are usually of rather young age and have not completed their training. Yet they are skilled warriors and mostly eager to fight. They are mostly used as the last line of defence as the Masa does not want to sacrifice its younglings. They usually fight with spear or machet combined with a large shield. It is rare for them to use armor other then helmets and shoulderplates.

Elite Infantry

 * Ozul Guardians make up the core of every nawangian army. Sworn to Ombross and atleast one childe, they have gone through a rough training for their entire life. Only those who incarnate one of the warrior gods are allowed to become part of the Ozul guard. They are trained with every weapon in the nawangian arsenal, yet the usually fight with a spear, a shield, a secondary machete and heavy armor. On larger battles they often divivded into a strategic unit that is armed with polearms, shields and machetes; and smaller determined units with equipment fitting a specific purpose on the battlefield.
 * Ombrai Cohorts are the nawangian equivalent to the Shakali order. These highly skilled warriors are trained to fight Samesi where ever they walk. Controlled by the priesthood they are employed for large summs when these creatures reveal their presence. They mostly use throwing weapons such as the Kabinga aswell as beaked blades made to pierce their scales and spine.
 * Vulu Kai are the strongest warriors in all of Apophis. The pratonian blood that beats through their veins enhances their size and strength beyond the limitations of their human brethren. Their lifelong training and superior physical prowess makes them worth 50 regular men on the battlefield. Vulu Kai are clad in steelscale armor and armed with clubs, spears or Greatbows. They serve as bodyguards to their Kali or general, protecting his life with their unmatched martial mastery.

Cavalry

 * Mulakk Riders are mounted on large Antelopes which are domesticated all across the north of Apophis. Their riders are well trained and armed with either Igua spears or Nawangian Warbows. Only the best Ozul ride on the towering Mulakks, charging forward with ferocious speed.
 * Ozul Greathorns are very common among the elites of Watamu as only there can their mounts be found. Greathorns ride either rhinos or the reptilian Ezaman as they are found only in the eastern steppes. Enforced by armor and skilled riders these beasts are a dreadful sigth on any Nawangian road. They are so efficient that many Masas buy them from the east to enforce their cavalry with some brutish elites.
 * War elephants are a common sight in nawangian armies. Since they are already used as beasts of burden in large parts of the Masas, warlords already have a large selection of tamed animals to use. They often wear armor and host up to 5 archers on their back together with a rider equipped to kill their mount should he loose controll. While the Nawangian Grey-Elephant is very common and relativly easy to tame, only the most reckless warriors attempt to tame and ride the massive Blacktusks of Watamu into battle. Towering above every other creature in Apophis these agressive giants carve their way through every battle line.

Artillery

 * Warmaws are a primitive form of Xyrillian Greatcannons. They consists of a giant pipe connected to a complex firing mechanism. They are so large it takes four elephants to carry them from one location to the next. They are usually build in siegeengines. They fire bombs or giant cannonballs and their shots are strong enough to pierce through any wall or gate.
 * Onager Grenadelaunchers are perhabs the most common piece of artillery employed in nawangian warfare. These relativly small catapults are easily transported and build. They are mostly used against infantry or to set buildings on fire. Instead of rocks these onagers fire small grenades filled with black powder and tar. They are lit before being fired and are extremly useful in chokepoints both their cities and their jungle provide.
 * Bialbali Onagers do not fire stones but pots which are either filled with bees or snakes. They are associated with the spirits of the jungle and provide exellent linebreaker bombardement; especially when containing nawangian onxy-wasps who are among the most aggressive of swarms. It is said that their stinger brings the most painful of deaths. 
 * Blackpowder Mines are a nawangian invention that surpasses their Xyrillian equivalents. They are buried in strategic locations and detonate once a victim steps on the triggering mechanism. Yet these mines are extremly costly and hard to manufacture with nawangian technology. For that reason they are only used at very strategic locations; only adding to the fear intruders feel for Nawanga and its mysterious jungles.

Zanesi

 * Zanesi Wildstalkers are the most common type of Zanesi warrior. They only wear tribal masks and enforced cloth for protection while painting their entire body in green and brown colors and wearing dresses from leaves and feathers. They are armed with short spears, knifes and blowpipes that shoot poisoned darts. They often apply similar venoms to their blades.
 * Woodshades are the most elite intantry in Zanesi lines. They wear a special armor made from the leaves of the Ashmok tree which is processed in a similar fashion to paper. It is increadibly light yet almost impenetrable by cutting weapons. They use large blowpipes and bows, firing poisoned projectiles.
 * Zanesi Antelopesmen ride on tamed Antelopes which are of increadible speed and agility. Only the smallest and lighest Zanesi women are trained to ride them. They are armed with bows and robust spears. It is their task to charge from the protection of the woods into the enemies unexpecting backs before retreating back into the shadows of the jungle.
 * Beast Tamers are renowned across all of Nawanga. They are able to break and tame almost every beast that roams the Nawangian jungles. In combat they unleash lions, panthers, Sabantir or larger beasts unto the enemies. Yet they are employed with care as its not uncommon for such a creature to turn its fangs unto the Beast Tamers allies.

Command

 * Ombrai Chiefs are famous and skilled warriors, champions of the warriorgods. Those that prevailed all tests and are held in high esteem by their Hyramu may lead their forces. Ombrai chiefs often prefer to lead from the front the of the army, not fearing death as they inspire their men with unrelenting courage. They often challenge enemy champions and generals to duells which is something no Nawangian is allowed to refuse.
 * Madrai Chiefs are charismatic and iron willed commanders, chosen of the children of Madra. They lead and inspire through their speeches and character. Madrai chiefs are the most admired and the best diplomats as their silver tongue is as dangerous as their sword.
 * Cholorai Chiefs are tactical masterminds and strategists. Although less famous among their ranks they are the brightest minds of their Hyramu, leading with coldhearted efficency and list. They follow the teachings of Vvind and are amongst the most ruthless and slyest commanders in all of Apophis.
 * Warlords have to go through a similar process of inauguration as Courties do. Not devoted to any of the gods they fully determine their lifes to lead their people to war. They have mastered all arts of warfare, aswell as training their physical and mental prowess. They are directly chosen by the highest priests and the Kali of their Masa.

Weapons
Nawangians are renowned for their spears and throwing weapons. While longranged bows have little use in their dense jungles throwable melee weapons allow a warrior to keep safe distance without being helpless in direct confontations. These throwing weapons can usually be used as regular melee weapons aswell. Many have increadibly suffisticated designs, combining several blades pointing in each direction. Although they might appear very impractical, these additional blades allow a warrior to throw their weapons from different angles and aim at different body parts aswell as ease their flight.

The most common throwing weapon besides the Javelin is the Kabinga. With its multiple blades and suffisticated design it can be thrown upper- and upperhand and fly far larger distances then regular throwing knifes. Its about as large as a small sword and makes for a formidable melee weapon aswell to be used in one hand. Warriors in heavy armor dual-wield them sometimes. There exist over 30 designs of the Kabinga with different shapes and angles of the blades, but this one is by far the most common.

Larger and as prominent is the Sanga, a curved blade that makes for a formidable one handed weapon. Although its range is limited it is a deadly throwing weapon, especially against unarmored targets. Yet warriors often prefer to use it in melee. Its main tip and a large bulge in the middle of the blade create two deadly cutting spaces while the entire blade remains balanced and sharp on each end.

In direct melee the Onyas prime weapon is the spear. There are many variants, some to ease their flight when thrown, others to increase their piercing potential. The majority of Nawangian spears are better at cutting then thrusting though. For instance the Igua spears shaft is as long as its blade. This way its used more like a sword with extra reach then a spear. Compared to esharic armies, the Onya rarely use long spears in large formations. Even at the open jungle paths they create, there is rarely enough space for weapons longer then the man wielding it.

For that reason, they use many types of one handed close combat weapons more suited to thight spaces. Their main one handed weapon besides the spear is the Machete. It comes in many shapes and styles and is often used as a secondary weapon. Less effective but more intimidating are the Ngulu blades. The shape of their blade is often inspired by human anatormy, forming curves and outer blades.

Other common melee weapons are the Uicha, heavy clubs made from Ebonoak. Although axes are not uncommon, Nawangians usually prefer maces and clubs over them.

Despite their throwing weapons they rarely use ranged weapons. Since the Xyrillian invasion, the Algui crossbow has superseded the common nawangian bow. This type of crossbow is much longer then their Xyrillan equivalent and it fires lighter bolts. They are mainly used by those untrained for combat as it is increadibly easy to load and fire. The only form of bow that has survived until the modern times is the Onya warbow. It takes a strong man to pull its string back which provides the archer with an increadible armor piercing potential. While the Onya of the east use them alot, these warbows are usually only employed by cavalry or during sieges.

Armor
Nawangian armor is regarded the best in all of Apophis. Not only do the Onya have acess to the largest amounts of ore within their lands, they have also mastered the arts of smithing, tempering and bending steel into desired shapes. They produce it in such efficient quantities that almost every solider in their armies is equipped with it.

In the humid heat of the nawangian jungles thick and heavy armor is of little use. Wearing plate armor in Aschian fashion would only mean death through overheating in this unforgiving climate. For that reason, nawangian armor is build like a cape. It usually consists of a few pieces which are fixed on the bearer like shoulderplates, helmets and shinguards. Attached onto these are scale-like metal plates which are connected through small rings. They cover almost the entire body, yet do not limit the bearers movement or savour the heat of their bodies. The major downside to this technique is that these metal drapes can be lifted or expose the bearer during critial movements. Although the drapes are often fixed by threads to avoid too much movements it takes alot of training to use this form of armor appropriately.

There are many types of armor worn by Onya soliders. Underneath their armor they often wear a very thin coat of cloth or nothing at all to improve the temperature flow. Since most warriors bear large shields they do not need to cover their entire body in heavy armor. Many only protect their most vunerable areas to increase their agility.

Yet for those that prefer more protection there have developed four prominent types of armor:

Ngan scale armor- or the "Armor of Kings". It is by far the most protective armor worn by Onya warriors and the most expensive. It consists of 8 hardend steelrings which are placed from the chest down to the hip. Inbetween are several tempered steelbars that keep them in place aswell as hardened leatherstribes. Attached to each of these rings is a long drape of steelrings and small metal plates. They overlap each other to decreate the chances of being bypassed. Arms end legs are protected by leather and metal plates.

Shaldi armor- is perhabs the most prominent among high guards. It consists of two large fan-shaped shoulderplates in esharic style. Onto the right side holding a weapon is attached a long drape of metal scales. The left side has an eqivalent on the warriors back but leaves the side and front open as they are protected by a shield.

Galgi armor- represents a cheap equivlant to the Shaldi armor. Instead of metal its plates are made from hardened ''Ebonoak. ''Attached onto them are long drapes made from several layers of linen. Inside are tiny pockets which are filled with small plates made from hardened wood. Exposed parts are often completed by patted armor build in a similar fashion. There exist variants made from leather or the scales of Ezaman.

Hrun cloaks- is not an armor itself but an attachment to any of the types listed above. Its attached to the bearers back and used as a protection against missile fire, especially during sieges. It was made from cloth, wood and metal. It mainly consisted of a flexible framework of flexible wood connected with metal, forming a large ball. The cloth strips are sewed together to form sort of bag which is filled with air like a balloon.

Nawangian armor is often decorated with pelts and fur. Most favoured are those of lions or leopards. Others might choose feathers or the scaly skin of one of the great lizards inhabiting the forest. Despite the many ornaments engraved into their armor wealthy Onya often work onyx, obsidian, ivory or diamonds into it.

Virtues of war
Ki Malash

Since the mythical Ki Malash, the "vengeful host", freed the Onya from the shuckles of the Pratonians and founded their nation, their repute made it further then only in the nawangian history books. Since the fall of Suet this old army has transcended into a symbol for war and freedom. Across the history, the concept of this army has reappeared countless times.

It became a rite to raise the banner of the vengeful host, taking the name Ki Malash for ones own army again. Doing so means not being bound by mercy, respite or the teachings of the gods. The vengeful host arises when a Kali has defend its country against opression and corruption. Without needing to fear judgement or morality the soliders march fourth to deliver swift vengeance upon traitors and invaders.

Most Kali refrain from enacting this rather extreme rite. Doing so without befitting justification does not only bring shame upon the name Ki Malash but also the Kalis authority. It can even result in the declaration of war by all other Masas if they see it as sacrilege.

Wargardens

Great battles are honored by Ombrai priests. After a nawangian victory their priests will wander the battlefield and execute all that suffer from mortal wounds. After that, they would cut off the head of every warrior and pile them up in several circles. In their middle, the remainig bodies would be buried. (...) plant the seed of a Moraga tree in the heart of the bravest warrior in the stack. The piled up heads are covered with a special paste of earth, wormeggs and seeds.

Across the following years the battlefield will grow into a groomed garden with several Moraga trees encircled by skulls from which several flowers and creepers grow. Such a wargarden is a holy place to those that follow the faith of the Orikasha or that of the spirits. It becomes a place of macabre beauty where nature and architecture come together to form a tribute of tree and bone to the fallen. They are guarded and cherished by devoted priests.

The fruits of the Moraga are rich with Bornwater for the next eight decades and they are harvested with absolute care. It is forbidden to sell them. Instead the priesthood will distribute them as equal as possible among the Onya of the closest cities.

Nawangian Sickness

During their lifes as mercenaries and paid bodyguards, many Nawangians become homesick. Those that are as gifted in the arts of poetry as those of war often write songs and poems that sing the praise of their mysterious and green homelands. Even those that only possess distant childhood memories or never saw the jungles of Nawanga often feel a strong connection to it. This form of homesickness became known as Nawangian Sickness. Those that employ nawangian mercenaries often forbid them to sing songs about their homelands or indulge in their memories.