_{T I T L E S}

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_{G E N D E R}

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_{A L I G N M E N T}

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_{V I S A G E}

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_{S P H E R E}

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_{P O R T F O L I O}

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_{P E R S O N A L I T Y}

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_{O T H E R}

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_{M U S I C P I E C E}

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_{C O D E W O R D}

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Esher Ríghacd
Land Area: [16 - 10] = 6
Land Fertility: [16 + 4] = 20
Development: 12
Land Power: [15 + 5] = 20
Naval Power: 14
Economy: [5+1] = 6
Magical Reserves: [18+2] = 20
Magical Sophistication: [17 + 3] = 20
Population: 21,780,000

SIDARIC NPCs:

Clan ap-Gwynnud
Land Area: [2+2] = 4
Land Fertility: 7
Development: 1
Land Power: 10
Naval Power: [5-4] = 1
Economy: 2
Magical Reserves: [8+2] = 10
Magical Sophistication: [5+5] = 10
Population (50000 (7 * (4*.55) * (1*.55)): 423,500

Haiho Ríghacd
Land Area: 13
Land Fertility: [18+2] = 20
Development: 8
Land Power: [19+1] = 20
Naval Power: 3
Economy: 3
Magical Reserves: [5+1] = 6
Magical Sophistication: [19+1] = 20
Population (50000 (20* (13*.55) * (8*.55)): 31,460,000

Clan Braeg
Land Area: 8
Land Fertility: 4
Development: [6-5] = 1
Land Power: [7 + 13] = 20
Naval Power: 2
Economy: [11-5] = 6
Magical Reserves: 8
Magical Sophistication: [18 + 2] = 20
Population (50000 (4 * (8*.55) * (1*.55)): 484,000

The Gweilaerth Confederation
Land Area: 6
Land Fertility: [18+2] = 20
Development: 3
Land Power: 5
Naval Power: [19+1] = 20
Economy: 4
Magical Reserves: 4
Magical Sophistication: [12+2] = 14
Population (50000 (20 * (6*.55) * (3*.55)): 5,445,000

Great Seihdhar
Land Area: [8 + 10] = 18
Land Fertility: [16 + 4] = 20
Development: 10
Land Power: [18 + 2] = 20
Naval Power: [7 - 2] = 5
Economy: [11 - 7] = 4
Magical Reserves: [2 - 1] = 1
Magical Sophistication: [2 - 1] = 1
Population (50000 (20 * (18*.55) * (10*.55)): 54,450,000

Csíbhrògh = Surabhumi
Cúneacsbhrògh = Sanghara
Csízí = Surabhumans
Cúneacszí = Sangharans
bhrògh = land
zí = suffix to make a word plural e.g. Csí = Surabhuman; Csízí = Surabhumans

'The use of masks dates back several millennia. It is conjectured that the first masks may have generally been used by primitive people to associate the wearer with some kind of unimpeachable authority, such as "the gods" or to otherwise lend credence to the person's claim on a given social role.'
'Ritual masks occur throughout the world, and although they tend to share many characteristics, highly distinctive forms have developed. The function of the masks may be magical or religious; they may appear in rites of passage or as a make-up for a form of theatre. Equally masks may disguise a penitent or preside over important ceremonies; they may help mediate with spirits, or offer a protective role to the society who utilise their powers.'
'In West Africa, masks are used in masquerades that form part of religious ceremonies enacted to communicate with spirits and ancestors. Examples are the masquerades of the Yoruba, Igbo, and Edo cultures, including Egungun Masquerades and Northern Edo Masquerades. The masks are usually carved with an extraordinary skill and variety by artists who will usually have received their training as an apprentice to a master carver - frequently it is a tradition that has been passed down within a family through many generations. Such an artist holds a respected position in tribal society because of the work that he or she creates, embodying not only complex craft techniques but also spiritual/social and symbolic knowledge.'
'Many African masks represent animals. Some African tribes believe that the animal masks can help them communicate with the spirits who live in forests or open savannas. People of Burkina Faso known as the Bwa and Nuna call to the spirit to stop destruction. The Dogon of Mali have complex religions that also have animal masks. Their three main cults use seventy-eight different types of masks. Most of the ceremonies of the Dogon culture are secret, although the antelope dance is shown to non-Dogons. The antelope masks are rough rectangular boxes with several horns coming out of the top. The Dogons are expert agriculturists and the antelope symbolizes a hard working farmer.'
'One of the most beautiful representations of female beauty is the Idia's Mask of Benin in present-day Edo State of Nigeria. It is believed to have been commissioned by a king of Benin in memory of his mother. To honor his dead mother, the king wore the mask on his hip during special ceremonies.'
'The Senoufo people of the Ivory Coast represent tranquility by making masks with eyes half-shut and lines drawn near the mouth. The Temne of Sierra Leone use masks with small eyes and mouths to represent humility and humbleness. They represent wisdom by making bulging forehead. Other masks that have exaggerated long faces and broad foreheads symbolize the soberness of one's duty that comes with power. War masks are also popular. The Grebo of the Ivory Coast and Liberia carve masks with round eyes to represent alertness and anger, with the straight nose to represent unwillingness to retreat.'
'The variety and beauty of the masks of Melanesia are almost as highly developed as in Africa. It is a culture where ancestor worship is dominant and religious ceremonies are devoted to ancestors. Inevitably, many of the mask types relate to use in these ceremonies and are linked with the activities of secret societies. The mask is regarded as an instrument of revelation, giving form to the sacred. This is often accomplished by linking the mask to an ancestral presence, and thus bringing the past into the present.'
'In Indonesia, the mask dance predates Hindu-Buddhist influences. It is believed that the use of masks is related to the cult of the ancestors, which considered dancers the interpreters of the gods. Native Indonesian tribes such as Dayak have masked Hudoq dance that represents nature spirits.'
'Korean masks have a long tradition associated with shamanism and later in ritual dance. Korean masks were used in war, on both soldiers and their horses; ceremonially, for burial rites in jade and bronze and for shamanistic ceremonies to drive away evil spirits; to remember the faces of great historical figures in death masks; and in the arts, particularly in ritual dances, courtly, and theatrical plays.'
'The nō mask is the supreme achievement of Japanese mask-making. Nō masks represent gods, men, women, madmen and devils, and each category has many sub-divisions.'
'Masks have long been used in military connections. A war mask will have a malevolent expression or hideously fantastic features to instill fear in the enemy. The ancient Greeks and Romans used battle shields with grotesque masks (such as Gorgon masks) or attached terrifying masks to their armour, as did Chinese warriors. Grimacing menpō, or half masks (generally covering the face below the eyes), were used by Japanese samurai.'

masks: objects depicting gods or heroes or monsters which, when worn, imbue in the wearer the qualities of the depicted thing. The wearer becomes in many aways an avatar of the depicted thing.

since the world is full of crazy demons and cowpeople, Sidarids need something to even the odds a bit. So this would make it so warriors in warmasks can go blow to blow with your typical monstrosity
It's justified by the magic roll and the land power
for fertility, the abundance of crystals itself has an effect on the land's fertility in my headcanon, but farmermasks likely improve Sidarid farming techniques immensely
and so on across all things
in religious festivals, a Wyndyn can likely communicate with spirits or wear a mask and be possessed by, say, a recently departed person or an ancient sage or whatnot
who can then be spoken to
it can be used in criminal disputes for instance - speak to the spirit of a dead person, or be possessed by it, so that it can bear witness or some such
many possibilities

Celts organize themselves by family, clan, and tribe, related by blood and marriage. Related tribes often cooperate in war and trade and are sometimes led by temporary kings and queens who have managed to gain influence over other tribes. There are several distinct nations among the Celts, however.
Celtic speech falls roughly into a core group of closely related languages, and several less-closely related tongues spoken on the periphery of the Celtic world. The Gaulish, British, and Belgic languages, as well as that of the Galatians, are mutually understandable. In each case, however, the reluctance of Celts to travel widely means there are many dialects spoken within each region.
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After crushing the rebellion and driving the Egyptians back into their own lands, Antiochus called up twenty elephants from his reserve elephant training center at Babylon and marched against the Celts. The Celts drew up in their usual order of battle, with 80 scythed chariots in the center with their infantry, and their cavalry on the flanks. Antiochus and his generals spread the elephants along their front. The Gauls opened the action with a charge by their cavalry and chariots. The elephants moved forward to meet them, and the horses panicked at the sight and smell. Terrified charioteers drove their vehicles into the mass of Celtic foot soldiers, mowing them down where they stood. The cavalry fled in all directions. Antiochus sent the elephants forward into the disordered Celtic formation, where they wrought havoc on the Celts, tusking and stomping warriors, grabbing others with their trunks to be stabbed by Antiochus’ men riding the beasts. When the Seleucid phalanx (Macedonian veterans settled in Syria) moved forward, the battle was already over. Few of Antiochus’ other troops even drew their weapons. Antiochus therefore gave all honors to the elephants, erecting statues of them all over his kingdom. ...Greeks still hate and fear the Galatians, accusing them of cannibalism, necrophilia, and worse. ... And more than two centuries later, Galatians still hate elephants.
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These Celtic subjects of Rome are subject to rank exploitation, and many are unhappy with their foreign rulers. A common Roman scam undertaken by corrupt officials is to force loans on Celtic chieftains, insisting that they accept money they neither want nor need. Inevitably, the money is soon spent on potlatches and feasts. Then the loans are collected by force, and, when the chieftains can’t pay the debts, the payments are exacted in form of slaves.
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Celtic culture may have originated on the island that the Romans call Britannia, though this development took place over a widespread area including much of the European continent. By 600 BC the technology and practices of the Hallstatt culture had firm roots in the southeastern part of the island.
Britain’s most famous ancient monument, the structure on Salisbury Plain known as Stonehenge, greatly predates the Celts. It is known throughout the Celtic world and is the subject of many legends. However, its religious significance to the Celts at least is much less than later Celtophiles will make it out to be. Most Celts hold it to be proof that giants once walked the earth or at least that the island’s former inhabitants wielded great powers.
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Celtic community has a large number of slaves, usually the personal property of the chieftain. Slaves are considered less than human but cheaper than animals and worked accordingly. They try desperately to escape and, as a result, are usually bound by iron chains for their entire lives. ... Slaves are chattel – the property of their owners – to be disposed of on a whim. An owner can kill a slave with impunity. They are often used as currency... The division between worker and slave is sometimes hard to define, beyond the absence of chains. Neither participates in battle, nor are they allowed to bear arms. They trail along behind the Celtic armies to do the hard work that always accompanies war: making camp, cutting wood, preparing food, tending animals, digging fortifications, and a thousand other thankless, backbreaking tasks. The working Celt wears a heavy cloak with a pointed hood. Women of these classes by definition have no honor. Thus, they cannot be raped. They can marry, but only with permission of their clan or tribal chief. Interbreeding between the classes is considered highly offensive; there are no mixed marriages. They share with their menfolk an utter inconsequence in the eyes of the law. Because of the relatively liberal sexual mores of the Celts, their workers and slaves are at least spared the sexual oppression and repeated rape of slaves in Roman or German hands. A Celtic warrior might cast his eye at a comely serving wench, but would lessen his own honor if he forced himself on her. ...Some workers must serve the warrior and priest class directly as maids, footmen, body servants, and other household employees.
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Celts are not very good bargainers and are thus often cheated. Greek and Roman merchants realize this, and do very profitable business with the Celts. They usually deal directly with the producers and consumers, but in some of the larger oppida there are native merchants. Celts are divided on the question of whether one base-born can handle weapons. Some blacksmiths are commoners by birth, while others are from the warrior class. These warriorsmiths specialize in arms. Some of them work in smithies from an early age, while a handful of them are injured warriors unable to continue in battle. There are a number of other craft workers – weavers, brewers, carpenters – who do no farm work, yet are not warriors or priests. They lack the privileges of the upper class, yet those upper classes realize they cannot treat them with the same callous disregard they do the peasantry. They are unlikely to be speared or chopped in half during a warrior’s drunken rage. But this is a result of need, not respect.
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While the concept of trade is well-known to the Celts, very few of them take up a career as a merchant. Celts don’t like to be separated from their families and tribe. As a result, most trade among Celts is very short-ranged. Foreign traders bring items from far away, some of which are greatly desired by the Celts. Wine tops the list of popular imports. Family and tribal bonds regulate Celtic commerce rather than laws. A tradesman does not cheat his customers because it would be dishonorable to do so, not because he fears punishment by the non-existent government. Roman, Greek, and Carthaginian merchants have found it very easy to cheat the Celts for this reason since they often have no reason to look for dishonesty. However, should a Celt catch a foreigner in a lie, he or she will usually become enraged. Little is more fundamental to a Celt than the power of the truth, and they usually believe themselves honor-bound to kill liars on the spot. These peoples also differ in their definitions of “lie:” what a Celt believes to be a black-hearted deception worthy of death, a Greek might merely describe as a “negotiating tactic.”
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Celts normally do not engage in long-distance trade themselves.
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In the quest for status, ownership of exotic goods helps confirm a leader’s higher order of being. The Celtic elite drink wine rather than ale and also greatly desire the accessories that go with wine-drinking: bronze wine jugs or fine pottery cups – so that any onlookers will know they are drinking wine and not merely ale. For it does no good to spend on luxury if no one sees you do it. Celtic craftsmen make fine clothing and weapons, and the elite enjoy these. But to truly show off their wealth and power, they need luxury goods from lands far away. Luxury goods of obvious foreign origin are greatly desired, and important to maintain status. There is little difference between buying such goods and taking them as loot in wartime; the result in increased status is the same. A Roman trader who can provide these goods will find a warm welcome among the Celts even as the same warriors swear to kill all others of his people. In exchange for these products, Celts sell slaves from among their own tribes. Rome has an insatiable demand for expendable human labor. They also sell metals, both refined and as ores. Cattle and livestock head south, as well as salted and smoked pork (Romans like pork and are amazed by Celtic methods of preservation). Celtic woolen goods are in very high demand: the brightly colored Celtic woolen cloak has become a Roman status symbol. A small amount of grain goes from Gaul to Roman territory... Most Celtic tribes, even those living along the coast, are not sea-faring people. The concept is understood, but Celts rarely look to the waters. There are exceptions. The Veucioghr of Western Gaul, the region that will one day be called Brittany, build huge wooden ships with deep keels. They equip them with cowhide sails and rig them with chains rather than the ropes common in most of the nautical world. These ships conduct trade up and down the Atlantic Coast. Some of the Belgae also maintain smaller ships, conducting limited commerce between Albion and Gaul. Trade has enriched the Veucioghr, one of the handful of Celtic tribes to depend on commerce rather than agriculture. ... Among the Celts, most travelers are out for adventure, trying to gain status by imitating the traveling heroes of adventure stories. Otherwise, travel is unusual. Most Celts never leave an area more than 10 miles from their birthplace except to go to war. In a huge exception, sometimes entire tribes will uproot themselves and migrate to a new homeland. Celtic fertility (both human and agricultural) is easily capable of overpopulating a tribe’s territory, and something has to give. When this happens, the tribe moves out as a whole rather than send out a limited number of colonists. Huge wagon trains trail behind the vanguard of warriors, as 50,000 or more people march across the land. These movements usually spark wars – few tribes are warm to the notion of crowds of strangers wandering through their fields and eating their crops and game. And as the Celts have a very loose grasp of geography, these wandering tribes rarely have a very clear idea of just where they are going; they can march about for years, sometimes in circles, until they find a suitable place that’s either uninhabited or home to a weaker people they can defeat and drive away. This of course puts the losers on the road in the same condition. Such a migration sparked the current war with Rome. The Huidinogh left their Alpine homes during famine in search of greener pastures. The tribes in their path, long-time allies of the Romans (and scorned by other Celts for this reason), called on the southerners for help. Rome has no love for the Celts, even those it calls its allies, but its political factions agreed that the profitable trade with Celtic Gaul could not be interrupted. Roman troops answered the request. Once invited in, the Romans did not leave Gaul. They utterly smashed the Huidinogh, slaughtering or enslaving tens of thousands to such an extent that later historians won’t even be sure if the Huidinogh were Sdarids or Kurgamish.
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At the top of the Celtic social heap is the warrior class. The Romans call them knights, but this is not an accurate portrayal (ownership of a horse has no bearing on warrior status). Chiefs are always chosen from the warrior class, and a man’s ability to wage war effectively is the best test of his fitness to lead. A warrior has the right to bear arms and to wear the status symbols of his or her class: golden torcs around the neck and arm rings (see below) and, for men, the characteristic flowing mustache. Warriors do not belittle themselves with manual labor: when not fighting or training for war, they hunt and sometimes will work metal (considered a noble occupation). And they drink copious amounts of alcohol while discussing their feats. Their privileged status gives them the time and inclination for adventuring; after all, unless their tribe is at war, they have nothing better to do than to try to make themselves into heroes worthy of legend. The more unusual the adventure, the greater the status gained for undertaking it. Celts believe there is magic in the world, and the most desirous adventures involve investigating the unknown. Simply going off and killing something or someone is also enjoyable to the Celtic warrior, but that sort of entertainment can be found close to home. The greatest warriors even change their name, taking on a nickname that somehow relates to their accomplishments. For example, the Orfeinugh military leader Vercin-Gator name translates as “Great Leader of Warriors.” No one knows his real name; this is held secret lest it be used in magical attacks against him. Warriors often busy themselves with minor skirmishes against other tribes and clans. Cattle-raiding is a common pursuit and is not considered a major crime. If the owner wants to keep his or her cattle safe, then he or she should do a better job protecting the herd. While Celts have a definite preference for pork over beef in their diets, there is no glory to be gained in a pig raid. It’s all about the honor. Celtic warriors are usually landowners, but they do no manual labor and give little thought to managing their farms. The farmers are typically sharecroppers, and some realize that the warriors have no conception of crop yields – the shares they turn in are usually much lower than the amount demanded. As long as the ale and mead keep flowing, the peasants can cheat their landlords with impunity. There is no ladder of responsibility between the Celtic warrior and the laborers over whom he or she has dominion. The warrior feels no responsibility to protect them from harm, beyond the practical effect that he or she will run out of food and ale if the peasants are killed by marauding enemies. Likewise, the peasantry provides these goods because the warrior will kill them if they do not. Celtic agriculture is surprisingly productive, and the forests provide rich game as well. This allows Celtic society to support a large class of armed parasites. As many as 20 percent of some tribes fall into the aristocratic category, an astonishing percentage for any era or people. Tribes can therefore field far more warriors than non-Celtic enemies usually expect.
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There are several types of priest within the Celtic World. Some tend the great sanctuaries, stands of ancient trees that remember when gods walked the Earth. Some look after the spiritual needs of the clans and tribes and also serve as healers. Still others wander in search of knowledge. Romans and Greeks refer to all Celtic holy people as “druids,” but this is not accurate. Germans, sharing the Celtic reverence for trees, usually understand the difference.

Druid

Best remembered in the future will be the Druids, though they are numerically a rather small group. The name literally means “oak knowledge,” which refers to deep and profound wisdom rather than specific study of the oak tree. It can be more liberally interpreted as “highly wise.” Druids exist to study nature, and they hold the vital responsibility of determining planting and harvest times. They also serve as veterinarians. Though they cloak their utterings as divine directives and doubtless believe them to be so, the practical effect is that they enforce quarantine of diseased herds of domestic animals and thus keep losses much lower than those suffered by other peoples. They study the weather and stars in their quest for agricultural knowledge and are their tribes’ keepers of this information. Druidic medicine is closely related to the study of nature and plants: they tend the sick with herbal remedies. Disputes are often settled by Druids, and they enforce their decisions by refusing to allow violators to sacrifice to the gods. The gods only recognize sacrifices overseen by Druids; thus these priests can cut off divine favor from those who displease them. Druids do not pay taxes and are exempt from military service, although they are allowed to go to war if they wish. For a Druid to fight against another Celtic tribe is considered a very bad breach, but wielding weapons against a German or Roman is acceptable. Druids come from the warrior class; a commoner cannot easily be elevated to such lofty status. It’s thought that most Druids are women, though few non-Druids ever see enough of these priests to form a useful opinion. In Gaul, one male Druid is elected as Supreme Druid for life and reigns from the territory of the Carnutes tribe in north-central Gaul. In case of disagreement between Druids, he renders the final verdict. A would-be Druid learns the many necessary skills at one of the Druidic gatherings where senior members teach the young. It is a hard course, with massive rote memorizations. There are no school buildings as such: several of the more wealthy tribes host these sessions for the prestige they garner. The teaching itself usually takes place in an oak grove, and the site is often consecrated. Trees are sacred to Druids, especially the oak, but buildings are not. They have no more use for monumental architecture than other Celts. Some have made use of the ancient monument of Stonehenge, which they find interesting, but the site is not holy. Nature is holy to Druids, and Stonehenge is obviously the work of human beings. The Druids are also impressed by the gigantic Great Menhir found in Armorica (latter-day Brittany), but, like Stonehenge, they view it with academic curiosity rather than religious awe. While the future will label Stonehenge and just about every other carved rock in the Celtic lands “Druidic” in origin, the Druids themselves would laugh at such an association. Human sacrifice is not common among the Druids, but it does occur. As a practice, it has died out among all the continental Celts and is only found in Albion. There, the more warlike tribes still propitiate their war gods with the blood of their enemies. Among many tribes, there is a strong belief that the world is constantly threatened by evil, and it is the Druids who hold this evil at bay. High-ranking Druids are often siblings of tribal chiefs, and their counsel is sought in political matters. Druids are whole-hearted supporters of the war against the Romans and a major driving force of the resistance. Romans in turn find their ways barbaric and assault the sacred groves in an effort to stamp out the religion. Romans are not, as a rule, religious bigots: it is the political role of the Druids in stirring up resistance that makes them an enemy. The Romans will eventually be very successful in this effort; Christian Romans a few centuries hence will wipe out most records of the Druidic faith. The latter-day “Druids” found in the 21st Century are a neo-pagan revival incorporating many disparate beliefs in addition to the early Celtic religious system. Druids interact fully in the Celtic social system, attending feasts and drinking themselves silly. They repair to their groves for religious rites, discussions with other Druids, and sometimes for meditation, but they are not divorced from their community.

Vates

A second, and less well known priestly class among the Celtic people are the Vates (literally, “seer”). Vates are rare on the continent and are most often found in Ireland and sometimes in Albion. They interpret sacrifices and natural phenomena to determine the will of the gods. Vates keep the great calendars, and maintain shrines in sacred groves. They have a great practical knowledge of mathematics, but refuse to apply this to worldly pursuits. Instead, they carefully study flights of birds, clouds, dreams, storms, and sticks thrown on the ground to sense divine will. To be touched by the gods is to court madness, and many Vates are not quite right as a result. Unlike Druids, Vates (called Ovates in some Celtic dialects) do not truly fit in with Celtic society. Warriors fear what a drunken Vates might spill and are uncomfortable with their attendance at feasts. Tradition ties a Vates to his or her sacred grove, and they rarely wander from this site. Everyone likes it better this way.

Banfáith

Only women can become banfáith, a sort of combination priest and bard. They share the bard’s abilities with music and song, undergoing training at bardic schools (see Chapter 7). But during their training, it becomes obvious that they have other powers as well: their songs and poetry show a knowledge of future events. Ollamh, those wise master teachers, are always watching for this ability in their students but seldom encounter it. Because this power could be used to political advantage, banfáith pass from the bardic community into the care of the priestly class. They join the Druids in the sacred groves, using their abilities to aid the Druids and vates in their divinations. A banfáith is not allowed to wander like typical bards, and thus some choose to disguise this ability rather than be tied to the Druids.
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Authority in the Celtic world usually descends along bonds known as clientage. An individual or group pledges loyalty to a stronger individual or group, which then in turn pledges to defend the client from harm. These pledges are of course only applicable to people possessing honor and thus able to enter into contracts. While clans are family-based, there is an even more important client bond within them. The sub-chief who leads the clan is the patron of all of its warriors; they in turn are his clients. They follow the sub-chief in battle, and obey his decisions in other matters. The clans are in turn beholden to their tribal chief. This is a permanent bond; a clan does not have the option of transferring its allegiance to another tribe. The chief is typically the greatest warrior of the tribe, or the sub-chief most noted for wisdom. When a chief dies or is forced into retirement, he is often but not necessarily followed by one of his sons. Some bypass the clan system, becoming direct clients of a chieftain. These are often specialist commoners (blacksmiths, brewers etc.) or warriors seeking to attach themselves to an accomplished battlefield leader. There is usually no penalty for leaving a patron’s entourage: if he or she wants to keep a herd of followers, then they should do a better job providing for them. The chief is the living embodiment of the gods’ favor. Though not a god himself, he is a semisacred being. He is symbolic of the land and especially its fertility. If the chief becomes sexually impotent, crops will fail, and he must be replaced. While it is not rigidly enforced that a failed chief must die, he usually will choose to undergo a ritual sacrifice to give up his life and redeem his people in the eyes of the gods. A chief who wishes to maintain power must demonstrate his virility early and often; prowess in love-making is even more important than prowess in battle. Women can become chiefs and subchiefs, though this is unusual. Most female leaders worked their way close to the seat of power through marriage to a former chief. There are no formal rules barring women from power, but the informal ones are not easy to overcome. A chief must have a large retinue of clients. These give him legitimacy, and their swords can be used to force his will on the sub-chiefs. Having flocks of parasites to sing his praises helps as well. A chief ’s clients are individually bonded to him; because this bond usually passes to his children, it gives a dead chief ’s son a powerful advantage in taking his father’s place. Tribes also have clients, in this case other, smaller tribes that seek protection from a larger and stronger group. This is very common in Gaul, where Roman pressure has frightened many small tribes. In these cases, the smaller tribe gives hostages to the larger to assure its loyalty and good behavior. These hostages are young men, up-and-coming warriors from leading families. They fight alongside the tribe’s chief in wartime and often become close friends with him, his family, and the other tribal leaders. It is considered very bad form to openly discuss that these same close friends will merrily slit the throats of the hostages if their client tribe misbehaves. Women are sometimes traded as hostages as well; it is a social violation to demand or offer a female hostage, but it is considered a highly honorable act for a woman to volunteer. She thus gives honor to the tribe accepting the hostages (she is indicating a regard for their honor – that she knows no harm will come to her) and to her own, as her display of bravery reflects on all of her people. Trading hostages is a Celtic tradition to seal bargains between clans or tribes. It is understood that the holder may execute the hostages if the agreement is violated, but this rarely happens. Instead, social bonds are reinforced by the hostage’s stay in much the same manner as fostering children. Arranged marriages between ruling families are another form of hostage-giving, though once again it is bad form to openly suggest that the daughter given in marriage will be killed if her father breaks his word to her new in-laws.
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when a tribe gains a number of other tribes as its clients the dominant tribe’s chief has taken to calling himself “king.” There is no Celtic Empire and very few Celtic states in the modern sense, but this development is pointing in that direction. These kings are much more common in tribal alliances opposed to the Romans, and some of them are beginning to build the trappings of formal government such as regular coinage and officials in charge of organizing the war effort. The concept is so new that there is no accepted process by which a new king is chosen when one dies, or how a king might be deposed. But the Celts are finding that loose coalitions of tribes simply can’t stand up to the Roman military machine. Defeat fractures them, and tribes that feel they are bearing an unfair burden defect to the Roman side. Gallic chiefs now realize that they must surrender some of their power to a higher authority, who can bring the full might of Celtic Gaul to bear against Caesar’s Romans.
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A leader is known by the number and quality of his or her followers. While the Celts have been a settled people for many generations, they still carry cultural memories of their wandering years. Gold and cattle, both of them easily transported, are the measure of wealth. A famous warrior attracts others, some of them hoping to learn or sharpen new skills but most wanting to simply bask in the reflected glory. And a warrior can take no pleasure in great deeds without someone to adore them. It is a symbiotic relationship - in this age long before any form of mass media, heroes need jock-sniffers. These people are called “parasites”; literally, “fellowdiners” (the word will come to have a negative meaning only centuries in the future). To help inspire such adulation, a prospective leader must keep his or her followers in meat and alcohol. Little is more important to the Celtic warrior than hospitality. This is meant both in the modern sense of graciously providing food and shelter for visitors and strangers, and in the sense of keeping a retinue of followers. One achieves greatness through reputation, and one of the unspoken truisms of Celtic life is that a reputation for valor in battle is greatly enhanced by a good dinner spread. The warrior provides the food and drink, and, in return, those who consume it confirm the warrior’s greatness. A warrior can accept hospitality from one of lesser status though never, ever from a slave or peasant. The warrior takes from these people; it is never an option for the peasant to make a gift to a lord. The warrior can’t accept a lesser warrior’s hospitality very often, however, without imperiling his or her own status. For a great warrior to visit the home of an up-andcoming warrior and accept their food and drink is to convey great status on the youngster. To do so too often is to become subservient to the other, and the typical Celt would rather die than give up status. A mediocre warrior cannot become great by handing out lots of good food, but he or she can most certainly gain a reputation for adequacy by these means. Likewise, those who feel slighted in terms of feasting will find their memories of the host’s great deeds in battle becoming ever less great with the passage of time. A skilled bard, preferably one of fili status, helps the guests understand the host’s greatness by composing ballads to their good qualities. As the proper Celtic warrior also recites poetry, the host hopes that these songs of their greatness will stick with the diners and be repeated elsewhere. Bards and fili are perfectly willing to inflate one’s deeds in exchange for a good meal, and a well-fed host of admirers will nod their agreement. However, part of the bard’s code is that they are not required to praise their host; they can sing their song about anyone present. If the host fails to please the bard with food or gifts, inviting him or her to the gathering can very definitely backfire. Part of the bard’s skill is to craft the song of praise in such a manner that the audience is not exactly sure who the subject might be until the very end.
...To truly gain a great reputation, one must host visitors. This gives adventurers a great advantage, for if they are of the proper social standing, warriors across the Celtic world will want to offer them hospitality. The host can then tell the visitors of his or her great deeds and gain the admiration of a new audience. Hopefully, they will be so impressed with their host that they will spread word of his or her greatness. Polite Celtic society will refer to the host’s valor or wisdom rather than the quality and quantity of food and drink, but all know what is really meant. The chance to spread status to other clans and even other tribes – possibly even to foreign peoples – is not to be passed up and is a worthy investment of resources, however. Traveling Celtic warriors will find themselves able to gain food and shelter as in no other setting, real or imagined. The social rules for hosting strangers are very strict. It is extremely bad form to ask a visitor’s business before they have had food and drink. The level of trust involved is very high, and no Celtic warrior would dream of breaking these bonds. Non-Celts feel very differently, and are happy to use this naiveté against the Celts, who will very innocently invite enemies into their midst or enter their lair alone and unarmed. That they would be harmed in the guise of hospitality is literally unthinkable to the Celt. It is a violation so grievous as to be completely alien to Celtic thinking. Similar to the status-related feast is the tradition known as potlatch. Along with food and drink, the host also gives out gifts. These vary depending on the status of the host, but at the top rungs of society they can be very expensive: gold, jewels, well-crafted golden items, exquisite weapons, and the like. Those who accept the gifts – and it is a deadly insult to decline – then are obligated to return the favor at a feast of their own as best they can. Potlatch competition can become fierce, and wealthy warriors are known to become destitute in the search for greater status. At the extreme end, some are known to give away their entire worldly wealth and, at the climax of the feast, stab themselves in the heart with their last belonging, a dagger held back for this purpose. Thus, they die happy, having achieved the maximum possible status among their peers. Older warriors at the end of their run are particularly known for this final act.
A variation of potlatch giftgiving is to bestow one’s possessions on the gods. Richly decorated shields, weapons and other ornate items are buried or thrown in rivers supposedly to honor the gods, but actually to impress other people. Even severed heads are donated in this manner. This yields a sneaky advantage in the race for status: gifts given in a potlatch increase the wealth of those who receive them, thus giving them that many more resources for the competition. Those given to the gods are taken out of the game, and do not benefit rivals. The status-climber can’t do this too often, lest the tactic become obvious, but it can be very effective when chosen at just the right time.
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Silver is not popular among the Celts. Smiths rarely work in it, preferring gold. Silver items found in the Celtic world are usually imports, bought or looted from other peoples. Celts hold silver to be a precious metal; they simply do not find it as alluring as gold. The only Celts to use much silver are the Galatians, and those from Southeastern Europe (the area that will someday be known as the Balkans). Contact with the Greeks and especially the Thracians (known as master silversmiths) has heightened their appreciation for this metal, and they are even known to make torcs and arm-rings from it. Other Celts scorn these decorations as second-rate, but their owners seem quite fond of silver’s brightness.
...Celts like gold, and both men and women like jewelry very much. Most important of these is the torc, a heavy gold neck-piece unique to the Celtic world. As the neck connects the head to the body, so does the torc symbolize the connection of the spirit (embodied in the head) to the material world (the body). When Celts strip off their clothes for battle, the torc always remains in place. If a warrior is not wearing his or her torc when battle breaks out, putting it on is even more important than seizing weapons. The torc is sometimes rather thick; the huge amount of gold embodied in it symbolizes the wearer’s wealth and power. Celtic warriors also wear arm-rings, smaller and thinner versions of the torc placed around the upper arms, about halfway up the bicep. These are usually more for ceremonial use than the torc since a warrior can easily lose his arm rings in battle if he sweats heavily, and a ring tight enough to stay in place is also thought to needlessly constrict the arm muscles while swinging a sword. Like the torc, arm-rings are always made of gold. Both men and women wear rings on their fingers, usually made of gold. A heavy brooch fastens their cloak, and it’s not unusual for a Celt to wear several just to show them off. Sometimes arm-rings are accompanied by a matching set of ankle-rings, though these are usually limited to warriors who intend to fight naked, as otherwise they would be obscured by trousers or tunics. Earrings are the sign of a magician; the typical Celt refuses to wear them. Those few who do call such attention to themselves wear very plain earrings: small, simple hoops of gold. Enemies of the Celts, particularly the Romans, are well aware that fallen Celtic warriors can be the source of great riches. Celts will also loot the dead, but this is considered shameful and is not practiced openly: the looters sneak back to the battlefield after dark. To take a dead hero’s torc lacks the honor of taking his head, but it is a valuable piece of metal and few value their honor over a pound or two of gold if they can get away with it.
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The basic unit in the structure of Sidarid society is the household. This is made up of two parents and their offspring. Each of these parent may have other spouses, and they may in their own right be the founders of another household. Thus one person may be the head of multiple households with different spouses, those same spouses may in their own right head different households also. This creates for an extremely complex basic structure and relations which are multi-faceted, interconnecting, but ultimately tight-knit.
The unit above this is the clan unit, formed of many households - dozens, or even hundreds.
As clans grow, distinct sub-clans begin to form. These sub-clans become full-fledged clans in their own right with time, and the mother clan transitions into a tribe. This process is repeated with the tribe. Once sub-tribes begin to break off from the mother tribe, the mother tribe loses its tribe status and becomes a nation. All the tribes that break off from the mother-tribe-turned-nation identify with that nation and the people belonging to that nation. There can be multiple layers of nationhood - e.g. Clan Esher belongs to the Culldinoan tribe of the Breioan nation, a sub-nation of the Maedior nation.
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A mound of memorial stones found throughout Celtic lands, especially in significant places such as atop mountains. Like the stone slabs called dolmen and the fairy mound, or sídh, the structures were built by persons unknown long before the Celts, probably to mark the sites of graves. Some cairns have inner chambers; these were probably used as burial sites. Also like sídhe and dolmen, the mounds were incorporated into Celtic myths and rituals and became sacred places to the Celtic people.
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Cattle were an important source of food and leather for the ancient Celts, who built stone fences, many of which are still in use today, to keep their herds from straying
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Name: Hyatonta-Akninot-Mihtut.

Domain: Life.
Life is the condition that distinguishes things like animals and plants from inorganic matter, including the capacity for growth, reproduction, functional activity, and continual change preceding death. The powers of a Life Domain enable the god in question to freely create things that have the quality of life, unlimited in this regard by anything short of its imagination. Power over Life also includes the capacity to deny a creature of life or to strip a particular place of it. Life is different from health - something can be alive but in extremely poor health - though when it comes to ailing eco-systems a god of Life may well be able to restore them to health by restoring key life forms and the such.

Alignment: Chaotic Neutral.

Personality: Just wants to have a bit o' fun, really. Extraordinarily affable and amiable, quite social and gets along with pretty much anyone - rarely anything can get her riled up or truly insulted though she may well pretend it has if the whimsy takes her. No dispute is ever truly personal - 'don't get riled up, it's just a bit o' fun'.

Goals: Being a Life god, she will want to create life and watch the world bloom. She will look down on any attempts by others to create life and may well launch a crusade against such sacrilege if the whimsy takes her. She will also, for no clear or logical reason, take to possessing random humans, who will go on living without realising they are the hosts of a god. She will fight and ally and plot and scheme with others for the fun of it, and will stop the moment it bores her - no alliance or contract is sacred as far as she is concerned.

Appearance: Tonta usually takes on a wraith-like black and grey form boasting a bark face akin to a primitive wooden mask with two dark holes for eyes. It is broadly humanoid. See an image here.

Musical Theme: Just a Bitta Fun.