Kho

Wherein is Penned a Series of Essays and Confessions on the Essentials of Being; Also titled "Journeys into the Mind of the Quintessentially Verbose"

Sign of the Warrior

Cʜᴀʀᴀᴄᴛᴇʀ sʜᴇᴇᴛ

ℌ𝔞𝔱𝔢 𝔪𝔢 𝔬𝔯 𝔩𝔬𝔳𝔢 𝔪𝔢 𝔞𝔰 𝔶𝔬𝔲 𝔭𝔩𝔢𝔞𝔰𝔢 - ℑ 𝔞𝔪 𝔫𝔬𝔱𝔥𝔦𝔫𝔤 𝔪𝔬𝔯𝔢, 𝔫𝔬𝔱𝔥𝔦𝔫𝔤 𝔩𝔢𝔰𝔰, 𝔱𝔥𝔞𝔫 𝔶𝔬𝔲 𝔰𝔢𝔢.

𝔖𝔢𝔦𝔥𝔡𝔥𝔞𝔯𝔞

Seihdhara of the Red Hair, The Crimson Goddess, The Bear Mother

FEMALE

Tʜᴇ Sᴏᴜʟ Rᴇꜰʟᴇᴄᴛᴇᴅ, Oɴ A Gʟɪꜱᴛᴇɴɪɴɢ Bʟᴀᴅᴇ, A Gʀᴇᴇɴ Eyᴇ Pᴇᴩᴩᴇʀᴇᴅ Bʀᴏᴡɴ

^{Above all else, I am a Warrioress
===============================
To Live is to Love. To Love is to Struggle. To Struggle is to Defy. To Defy is to Repel. To Repel is to Fight.
===============================
What am I here for, you ask? I am here for you.
===============================
I have this uncanny capacity to feel - it's really quite stunning.
===============================
I'm not wroth. You say that one more time AND YOU WATCH!
===============================
Ok, fine, maybe I sometimes have a bit too much fun- oh who am I kidding, you can't have too much fun. And hey, it's not like I'm hurting anyone. Quite the opposite, actually.
===============================}

• Dᴏᴍᴀɪɴ & Pᴏʀᴛꜰᴏʟɪᴏ

  War (Martial Combat)
  
  Wars come in different forms and sizes, from military hostilities to economic warfare to political manoeuvrings between factions and individuals, and beyond. Ultimately, however, it is a state of hostile competition between different groups. It is a method of repelling some people by means of others, and for Seihdhara it is a legitimate (sometimes the only) way to prevent and combat injustice. Seihdhara's focus is primarily on this hostile competition when it manifests itself in displays of physical force and violence. Any war of this nature will require individuals with a certain level of martial skill to engage in combat so as to attain victory. Martial Combat thus lies at the heart of military warfare, and it is this that Seihdhara seeks to teach and cultivate. Martial Combat includes armed and unarmed forms of combat, as well as the base bodily strength and health required for optimal performance. Moreover, for Seihdhara Martial Combat does not only involve the skills necessary to defeat opponents, it also involves principles of how such skill is to be used, against whom, and under what conditions. While not fussed by arbitrary notions of honour, clemency and seeking to prove one's martial prowess fairly, blow-for-blow, are more to her liking.
• Aʟɪɢɴᴍᴇɴᴛ

  Neutral Good
• Pᴇʀsᴏɴᴀʟɪᴛʏ

  Headstrong, Independent, Stubborn, Kind, Sensitive, Loving, Merciful, Altruistic, Benevolent, Caring, Protective, Charismatic, Athletic, Assertive, Polyamorous, Passionate, somewhat Volatile, Courageous, Petty, Competitive, Dominating, Emotional, Lively, Rebellious, Adventurous, Romantic, Astute, Disorganised
  
  Seihdhara is - don't you dare tell anyone! - a bit... well, very ticklish. But you better not try anything or she'll actually bash your head in. For real. She'll kill you. Don't tickle her.
  She does enjoy a good laugh though - has a good sense of humour, if she says so herself. A light-hearted story with plenty of jokes is right up her alley and is sure to garner more than a few laughs from her.
  
  

  'While travelling once, I happened on two jimmies - one from Agnee, and another from Shasha. The jimmy from Agnee asked me why people foreign to these villages thought that those Shashans who travelled were jimmies of learning, while those Agneeds who did were not. I turned to him and said, 'well, only fools leave Agnee; as for Shasha, only fools would stay!' Now the Shashan - not too bright a jimmy, truth be told - said I was right about Shashans because, he said, every jimmy that wants to leave Shasha is tested by its chief before he can leave, to make sure he is well-read and canny. If he fails, he's not allowed to leave, but has to go back to his studies. If he wants to leave again, the chief repeats the test; but if he is tested a third time, and then found lacking, he is never allowed to leave Shasha. And so, says this Shashan jimmy to me, none but the canniest and most well-read can leave Shasha. So I turned to him sharp like and said, 'I see - then you must've been smuggled!'

  
  
  Despite her terminological idiosyncrasies, Seihdhara is for the most-part articulate, even if that does not translate into prose poetry. She is expressive and can be charismatic, though her quick smile and readiness to laugh at a good joke quickly tear up any impression of distant genius or esoteric mystery. She is unafraid of exposure in that regard.
  
  When angry or irritated, Seihdhara is quick to slap or thwack the cause of her irritation. She is not vengeful and does not see a reason to hide how she is feeling. She is, however, sensitive to the emotions of others and would regulate her own words and actions as appropriate. While she may yell or strike out when angry, her anger dissipates as quickly as it arises. She is not prone to retreating into herself or being sombre for long periods. This is much the case with all her emotions - she feels intensely in the moment and has no qualms sharing that with whoever is available (whether joy, misery, melodramatic crying session, or what have you). This willingness to expose her emotions does not come from a place of weakness, however. It emerges from the conviction that, ultimately, no one can truly use these emotions against her - anyone who thinks they can would quickly come to realise that she can deal with them quite efficiently. She is, after all, an apex predator, she harms and is not harmed, protects and has no need for protection, renders kindness and asks none for it, frees and can never herself be unfree.
  
  Though gods usually do not - or even, cannot - sleep, Seihdhara chooses to. Sleep comes easy to her, and she will sleep for long hours on end in comfort. A goddess, she can awaken instantaneously and be alert if the need arises, though when there is no such danger force of habit makes her slow to awaken and somewhat petty in the half-hour or so after she has risen. She does not like sleeping alone and will tend to find something to hug - a rock, some animal, or a sentient mortal, preferably a pretty jimmy, though a quinie'll do just fine. Seihdhara doesn't discriminate.
  
  In the same way, Seihdhara is a big eater despite gods having no need for any kind of sustenance. She doesn't much care about what exactly she is eating and will gulp down just about anything placed before her. She's also something of a compulsive gambler, which is no issue given her divine nature - it's pretty much cheating. As a point of principle, however, she only swindles swindlers - they deserve it!
  
  Some terminological idiosyncrasies:
  Mother - mammeh
  Father - pappeh
  Boy - boyo | lad | laddy
  Girl - lass | lassy
  Man - jimmy
  Woman - quinie
• Aᴘᴘᴇᴀʀᴀɴᴄᴇ

  Image

  

  
  She generally takes on the form of a tall, well-built woman. Her hair shifts from dark, sunset orange to a deep, red-brown. Her eyes too shift, from a light green peppered with turquoise and elements of darker green, to a very light honey-like brown. Her complexion is generally olive and freshly-sun-kissed due to her being frequently out and about. Muscular enough to look fairly robust and like she means business in a fight (which she does, and you better know it).
  
  She's no stunner, but smiling comes easily to her - a broad, hearty smile, flashing teeth, that quite easily explodes into a laugh - and she has a pretty enough face (and given her tendency to rolls about in the hay with whoever strikes her fancy, it helps). Her athletic physique is an unabashed celebration of power, sensuality, and the primed feminine form. She flies in the face of the petite, shy, helpless, and virginal little girl (literally, she dwarves near anybody). It makes her less woman more monstrosity in the eyes of some - but what does she care for them?
  
  She sports a tattoo on her back, perfectly in the middle, beginning just below her shoulder blades its centre along her spine, and stopping short of her tailbone. She has another on her periumbilical region representing a mother bear. On the back of her left hand is the Sign of the Warrior, while the palm of her right hand sports the Sign of the Mother.
  
  She tends to be dressed in a loosely tied sleeve-less leather jerkin and a kilt, both light brown to orange. Her hair is a mess of tousled tresses while others have various beads and bits of jewellery tied into them. When necessary, she ties it back in a rough bun to keep it out of her eyes and face. When she actually takes the time to take care of herself properly, she gets to braiding it. Mortal icons of her tend to depict her with long braided hair. When staying in the company of mortals, Seihdhara has no issues with conforming with more conservative dress codes - this is not out of any respect for arbitrary laws or customs or whatnot, she just enjoys getting into the ways and clothes of whoever she happens to be staying with. A simple necklace of red and yellow beads hangs at her neck.
• Oᴛʜᴇʀ

  'Red-haired Folk', as they are known, are those born with red hair or fur, or whose hair or fur abruptly or gradually turns red. Such folk, it is generally known, are favoured by Seihdhara and are marked out from their earliest days as future warriors of renown. Likewise, all Heroes of Seihdhara are red-haired, and those who join any Order dedicated to her can expect for their hair - if it is not already - to become red.

  
  
  

  
• Mᴜsɪᴄᴀʟ Tʜᴇᴍᴇ

Sign of the Mother

---

Seihdhara, Bear Mother

𝔖 𝔢 𝔦 𝔥 𝔡 𝔥 𝔞 𝔯 𝔞

_{Were the aggression of some not repelled by means of others, destruction would surely lay claim to all things.}

_{T I T L E S}

---

Seihdhara of the Red Hair, The Crimson Goddess, The Bear Mother, The Sanguine Protector

_{G E N D E R}

---

Female

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

---

Neutral Good

_{V I S A G E}

---

Standard Appearance

Seihdhara generally takes on the form of a tall, well-built woman. Her hair shifts from dark, sunset orange to a deep, red-brown. Her eyes too shift, from a light green peppered with turquoise and elements of darker green, to a very light honey-like brown. Her complexion is generally olive and freshly-sun-kissed due to her being frequently out and about. Muscular enough to look fairly robust and like she means business in a fight (which she does, and you better know it).

She's no stunner, but smiling comes easily to her - a broad, hearty smile, flashing teeth, that quite easily explodes into a laugh - and she has a pretty enough face (and given her tendency to rolls about in the hay with whoever strikes her fancy, it helps). Her athletic physique is an unabashed celebration of power, sensuality, and the primed feminine form. She flies in the face of the petite, shy, helpless, and virginal little girl (indeed, she physically dwarves near anybody). It makes her less woman more monstrosity in the eyes of some - but what does she care for Cyclone? them?

She sports a tattoo on her back, perfectly in the middle, beginning just below her shoulder blades its centre along her spine, and stopping short of her tailbone. She has another on her periumbilical region representing a mother bear. On the back of her left hand is the Sign of the Warrior, while the palm of her right hand sports the Sign of the Mother.

She tends to be dressed in a loosely tied sleeve-less leather jerkin and a kilt, both light brown to orange. Her hair is a mess of tousled tresses while others have various beads and bits of jewellery tied into them. When necessary, she ties it back in a rough bun to keep it out of her eyes and face. When she actually takes the time to take care of herself properly, she gets to braiding it. Mortal icons of her tend to depict her with long braided hair. When staying in the company of mortals, Seihdhara has no issues with conforming with more conservative dress codes - this is not out of any respect for arbitrary laws or customs or whatnot, she just enjoys getting into the ways and clothes of whoever she happens to be staying with. A simple necklace of red and yellow beads hangs at her neck.

_{S P H E R E}

---

TYPE: Celestial
LOCATION: The Seal
DESCRIPTION: From Galbar, the Seal appears as a fiery nebulous cluster boasting a constellation of stars, which come together to take on the appearance of a great fiery comet tail, or perhaps it is the celestial reflection of Seihdhara's flaming hair whipping across the heavens and visible from horizon to horizon. From within the Sphere, the vastness of space and the Great Dark and the stars can readily be seen, as well as the numerous other Spheres - the closest of which is the desolate Sphere of Veradax.

The Seal, unusually for the Sphere of a goddess of combat, blooms with life. Water dripping down from the World Tree is carried by clouds from So'E into the Seal, bringing with it life. This, along with light from the Lustrous Garden and Heliopolis shining upon the Seal, means that both light and water are available in abundance. Mixing with Seihdhara's natural energy and life, her Sphere blooms and all within it -from plants to animals - compete to become stronger and more majestic and glorious. Trees grow thick and streams flow in the Seal, flowers fight for sunlight and fruits hang lusciously from fruiting trees. Seihdhara's Sphere is saturated with an electric energy and hotness that lights up the fires of ambition and life within all who enter, inspiring them to great feats while within.

This energy is so great that souls rising up to be burned in the Sky of Pyres are empowered by it and given a renewed will to live, and so those souls whose true potential is unlocked by these fires of life and ambition can resist the rise and instead make for the Seal. If they reach it, they are granted the opportunity to struggle for life anew and glory on Galbar.

While Seihdhara's natural passion, optimism, and liveliness are an important factor in bringing about these potent positive energies, they are in no small way bolstered by the Horizon Grotto and Heliopolis. The blood-red and fiery light of these two meets and mixes with the flame-orange of the Seal in a crimson celestial dance and embrace that leaves all on Galbar awed and humbled by the glory of the gods. Along with Seihdhara's natural energy and life that pervades her Sphere, the influence of blood seeping from the Horizon Grotto into the clay of the Seal adds an additional adrenaline and fire in the belly of those in Seihdhara's Sphere, and causes the plants and creatures of the Seal to be more aggressive in their competition. The influence of the Heliopolis - seeping in on brilliant rays that bathe all things - likewise drives those who come to the Seal to seek out their full potential. All things come together in the Seal to drive those who have come before the goddess of Martial Combat towards nothing less than excellence and martial glory.

These energies gathered in one place undoubtedly exude an immense amount of energy, and this can be felt across the Celestial coil. Thus warmth, optimism, vigour, life, and other energies that are so characteristic of the indefatigably joyous Seihdhara seep into Veradax and the So'E from the Seal, a constant call and reminder that a sister who floats in constant life and joy ever holds her hand extended to her grieving or hollow siblings - Let us cry together, and laugh together, and let us feel together. The hopelessness and misery present in these two Spheres also affect those in the Seal, and that great vacuousness and inexplicable misery which seek to force failure and entropy on all things is yet another challenge that all must face in the Seal, that they may rise anew and be made truly glorious.

A path beaten into hardened mud leads from the entrance of the Seal to its centre, where there stands a stone circle. Within said circle is an oak grove, at the centre of which is a particularly majestic oak tree with leaves of burning flame. Cinder and ash fall from it and are carried for a short distance before settling on the warm earth within the circle from which grows grass tall and red. When cut or removed from the earth the grassblades harden tremendously.

The mud path leaves the stone circle in three diverging directions. One carries on straight, another sharply to the left and the last sharply to the right. Each ends by turning in on itself in a wide circle with a diameter of 12 metres. They are proving circles. Those who find themselves in the Seal may boldly step within and face the fury that will break or perfect them. To complete all three circles is to earn Seihdhara's favour and means one may enter the great stone circle and take a crimson grassblade. These blades shine with a divine light. With it at hand one may return to Galbar having earned an unquestionable station of glory or ascend into the Great Dark and conquer the final frontier of the great unknown, the great vacancy: fear itself. The goddess Melantha can expect a constant stream of determined seekers of martial glory to make her Crowning Jewel a place of pilgrimage, that the glorious fires of Seihdhara may shine where nothing else in creation may!

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

---

Martial Combat

Wars come in different forms and sizes, from military hostilities to economic warfare to political manoeuvrings between factions and individuals, and beyond. Ultimately, however, it is a state of hostile competition between different groups. It is a method of repelling some people by means of others, and for Seihdhara it is a legitimate (sometimes the only) way to prevent and combat injustice. Every social bond manifests war, different forms of communication showcase subtle violence and force. Wherever there is resistance, however small or subtle, it is only in reaction to force or violence coming from elsewhere. This force does not have to be physical, even words that seek to pressure a person into carrying out certain actions are a form of force and violence. Hostile competition saturates everything, it is not an evil or a sign of failure or entropy, but is simply the way all things are from the basic building blocks of the world to the gods themselves. All things are in competition, all things are at war - it is not a sign of entropy, decay, or moral collapse, but of life marching ever onward and upward and of metaphysical ideals and forces struggling for ascendancy.
Seihdhara's focus is primarily on this hostile competition when it manifests itself in displays of physical force and physical violence. Any war of this nature will require individuals with a certain level of martial skill to engage in combat so as to attain victory. Martial Combat thus lies at the heart of military warfare, and it is this that Seihdhara seeks to teach and cultivate. Martial Combat includes armed and unarmed forms of combat, as well as the base bodily strength and health required for optimal performance. Moreover, for Seihdhara Martial Combat does not only involve the skills necessary to defeat opponents, it also involves principles of how such skill is to be used, against whom, and under what conditions. While not fussed by arbitrary notions like honour, Seihdhara does look with approval upon clemency and the quest to prove one's martial prowess in glorious one-on-one combat, blow-for-blow.

_{A B I L I T I E S O F N O T E}

---

• Absolute Combat: Seihdhara has achieved the highest level of combat proficiency (armed and unarmed) and is capable of performing exceptional martial feats even for a god. This is a passive ability but can be further enhanced with Might during combat situations.
• Involuntary Shapeshifting: Seihdhara's association with bears is not purely aesthetic. When pushed to her limit or when in grave danger of perishing, the bear that lies dormant within her emerges and lashes out indiscriminately. This consciousness within her is not a separate entity or soul, but is part and parcel of Seihdhara herself, the manifestation of Martial Combat in its pristine, primal form. Perhaps as a reflection of Seihdhara's deeply-rooted principles regarding self-defence and repelling harm, this form only emerges to preserve her life and only exists for the briefest moment so as to repel the danger with force before escaping.
  
  The Primal Visage

  

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

---

Headstrong, Independent, Stubborn, Kind, Sensitive, Sincere, Honest, Loyal, Loving, Friendly, Caring, Impulsive, Protective, Athletic, Headstrong, Charismatic, Considerate, Assertive, Spirited, Polyamorous, Impatient, Passionate, Merciful, Sympathetic, Open-Minded, Unpunctual, Sensuous, Temperamental, Sentimental, Forceful, somewhat Volatile, Curious, Self-Reliant, Cheerful, Intuitive, Energetic, Forgiving, Individualistic, Courageous, Trusting, Petty, Incurably Joyous, Fearless, Competitive, Optimistic, Warm, Dominating, Emotional, Lively, Altruistic, Rebellious, Adventurous, Romantic, Benevolent, Astute, Disorganised.

In her natural and relaxed state, Seihdhara lives absolutely in the moment, utterly full of joy and life. In that sense, she is more of a force than a living being, bringing her searing aura of good cheer and the fullness of life wherever she dashes. Her actions may appear to onlookers as random and in-the-moment. Such an observation is not far from the mark. The goddess enjoys a good laugh - has a good sense of humour, if she says so herself. A light-hearted story with plenty of jokes is right up her alley and is sure to garner both approval and appreciatve laughs from her. Stories she tells may not necessarily be funny, and perhaps those she laughs at are not humorous enough to warrant such a reaction, but Seihdhara actively seeks joy and will use any excuse to be joyful and cause joy. Despite some of her terminological idiosyncrasies, Seihdhara is for the most-part articulate, even if that does not translate into prose poetry. She is expressive and can be charismatic, though her quick smile and ready laugh swiftly do away with any impression of distant genius or esoteric mystery. She is unafraid of exposure in that regard.

When angry or irritated, Seihdhara is quick to slap or strike the cause of her irritation. Depending on how irritating or infuriating the cause is, this can vary from a playful tap to a more punishing strike. Completely aware of her power relative to other beings, it is highly unlikely for her to do more or less harm to a target than she intends.
Seihdhara is not vengeful, however, and will swiftly forget minor offences - but she does not see a reason to hide how she is feeling, and that can mean she may over-react to minor things in the moment only to return to her friendly and excitable self some time later. Despite seeing no reason to hide how she is feeling about anything in particular, Seidhara is sensitive to the emotions of others and will regulate her own words and actions as appropriate. She also takes on the emotions of others rather easily - thus when speaking with a perosn who is happy she will reflect that happiness, likewise with one who is sad, and numerous other emotions.
While she may yell or strike out when angry, her anger dissipates as quickly as it arises. She is not prone to retreating into herself or being sombre for long periods. This is much the case with all her emotions - she feels intensely in the moment and has no qualms sharing that with whoever is available (whether joy, misery, melodramatic crying session, anger, or whatever else). This willingness to expose her emotions does not come from a place of weakness. It emerges from the conviction that, ultimately, unveiling these emotions so honestly does her and those around her a degree of good and that in any case no one can truly use them against her - anyone who thinks they can will quickly come to realise that she can deal with them quite efficiently. She is, after all, an apex predator; she harms and is not harmed, protects and has no need for protection, renders kindness and asks none for it, frees and can never herself be unfree. She glories in her unrestrained martial prowess and views with approval all those who seek glory by bringing their body to the zenith of martial might.

Though gods usually do not - or even, cannot - sleep, Seihdhara chooses to. Sleep comes easy to her, and she will sleep for long hours on end in comfort. Being a goddess, she can awaken instantaneously and be alert if the need arises, though when there is no such danger force of habit makes her slow to awaken and more petty than usual in the half-hour or so after she has risen. She does not like sleeping alone and will tend to find something to hug - a rock, some animal, a sentient mortal, or some nearby god; Seihdhara does not discriminate when it comes to these things.

In the same way, Seihdhara is a big eater despite gods having no need for any kind of sustenance. She doesn't much care about what exactly she is eating and will appreciatively gulp down just about anything placed before her. She is also something of a compulsive gambler, which is no issue given her divine nature - it is pretty much cheating (though it may well become an issue with a fiend like Chopstick Eyes on the loose!) As a point of principle when it comes to these matters, she only swindles swindlers - they deserve it!

_{O T H E R}

---

'Red-haired Folk', as they are known, are those born with red hair or fur, or whose hair or fur abruptly or gradually turns red. Such folk, it is generally known, are favoured by Seihdhara and are marked out from their earliest days as future warriors of renown. Likewise, all Heroes of Seihdhara are red-haired, and those who join any Order dedicated to her can expect for their hair - if it is not already - to become red.

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

---

_{C O D E W O R D}

---

Seihdhara has been in the tropic region before, but even the monsoons couldn't put out her hair.

Wherein is Penned a Series of Essays and Confessions on the Essentials of Being; Also titled "Journeys into the Mind of the Quintessentially Verbose"

She was a Phantom of delight
When first she gleamed upon my sight;
A lovely Apparition, sent
To be a moment's ornament;
Her eyes as stars of Twilight fair;
Like Twilight's, too, her dusky hair;
But all things else about her drawn
From May-time and the cheerful Dawn;
A dancing Shape, an Image gay,
To haunt, to startle, and way-lay.
I saw her upon nearer view,
A Spirit, yet a Woman too!
Her household motions light and free,
And steps of virgin-liberty;
A countenance in which did meet
Sweet records, promises as sweet;
A Creature not too bright or good
For human nature's daily food;
For transient sorrows, simple wiles,
Praise, blame, love, kisses, tears, and smiles.
And now I see with eye serene
The very pulse of the machine;
A Being breathing thoughtful breath,
A Traveller between life and death;
The reason firm, the temperate will,
Endurance, foresight, strength, and skill;
A perfect Woman, nobly planned,
To warn, to comfort, and command;
And yet a Spirit still, and bright
With something of angelic light.

---

• Military

  Dehru armies tend to be well-organised and have a relatively uniform core, with additional an additional layering of unique forces depending on regions available to any given shid. While the shid is expected to be a field commander and combatant, individual armies are under the overall control of a Kurinbita, and the salaries of all ranked officials are paid in cash rather than loot. Any Dehru army is made up of infantry, cavalry, and behemoths. While in the past chariots were used, they have long been replaced by cavalry. In addition to these three wings, a Supply & Transport wing is vital, and those with access to the Mimrabans may have naval capabilities. Each wing is under the control of an Ubikdarsha, and since the times of the Ramshidra, every Ubikdarsha has an advisory board of ten members, each holding the rank of Nushahi. The four wings and their boards are:
  

  i. Supply & Transport
  ii. Infantry
  iii. Cavalry
  iv. Behemoths

  
  

  • The Roles of the Four Wings

    i. Behemoths - Shids rely on behemoths for achieving victory in battles. They are the premium wing of the army and rely on their strength and shock effect to rout the enemy from the bloodletting field. Able to frighten horses and terrify men, trample infantry and cavalry alike, and even demolish wooden fortifications, elephants can charge at fifteen miles per hour while dircaans can charge at 20. At that speed, however, they are hard to stop, and they often tended to run amok, trampling friend and foe alike. Elephants and three-horned Khadaar dircaans are outfitted with a howdah covered with cloth or carpet and bells around the neck and rump/tail. Lower-ranked warriors armed with bows and other missiles are seated in the howdah. Three or four archers and a driver ride on each of these behemoths, though men armed with extra long spears are also common. Their primary role is in the charge, for which the strongest and largest bulls are specially trained, their tusks and horns tipped with sharpened steel, and their flanks protected by bamboo or leather armour. They are also used to smash palisades or push down gates, or for other combat engineering tasks, such as forming a bridge over shallow rivers or ditches. Smaller bulls and cows are used as baggage animals, giving an excellent cross-country performance in a country that has few roads. Even the best trained elephant was liable to be panicked by the sights, smells and sounds of battle, especially by incendiary devices, and might, joined by its companions, turn into a common enemy, trampling friend and foe alike. Tactics used against elephants include large caltrops, iron-pointed triangular devices set in the ground to impede elephant and cavalry advances. Dehru pride prevented leaders from learning from previous mistakes and particularly from the ineffectiveness of elephants against the mobile nomadic raiders of the north. Dehrus valued strength in numbers over speed and mobility, a doctrine that usually resulted in defeat.
    The behemoth's tusks and horns are sometimes sharpened or lengthened with sword blades, and elephants are able to pick up enemy soldiers with their trunks or trample them underfoot. The standard battlefield role of behemoths is in the assault, to break up the enemy ranks, but they are also used in sieges, to push over gates and palisades or, in the case of elephants, to serve as living bridges. Equipped with an iron chain in its trunk and taught to wield it in all directions, an elephant could wreak havoc against an enemy force. Thus in full, behemoths have the following functions:
    

    a. Marching in front, making new roads.
    b. Protecting the flanks.
    c. Helping to cross water and climb and descend from mountains.
    d. Breaking up enemy formations, trampling enemy’s army.
    e. Causing terror, capturing battle positions.
    f. Destroying ramparts, gates, and towers.

    
    
    ii. The Cavalry. The cavalry being the most mobile arm in the army is used to influence the battle. It is tasked for the following. The majority of Dehru armies continue using heavy cavalry clad in mail armor and equipped with maces and lances, who use shock action to break the enemy line. This is despite the fact that their nomadic opponents, and even the Khadaar nomads, tend to use horse archers. Usually shids from the Khadaar tend to make use of nomads and so have a mounted archer force.
    

    a. Scouting out bloodletting fields, camping sites, forests.
    b. Securing level ground, water supply sources.
    c. Destroying enemy supply lines and reinforcements while protecting their own.
    d. Extending the range of raids.
    e. Assaulting the enemy’s battle formation.
    f. Attacking the enemy from the rear.
    g. Cutting off the enemy’s line of supply.
    h. Isolating the enemy’s strong point.
    i. Feigning retreat so as to goad the enemy to break formation and pursue, before turning around and routing them
    j. Plugging gaps in own defences made by enemy’s assault.
    k. Making the initial attack, penetrating or breaking through.
    l. Pursue the defeated enemy.
    m. Rallying the troops.

    
    
    iii. Infantry. There are primarily two types of infantry - archers and swordsmen, and both are employed together. Archers provide tactical support and works the artillery while swordsmen carry out close combat. The swordsmen carry a large shield for protection as well as a sword for the melee, and they carry a spear or javelin for the first phase of battle. The infantry is the main fighting arm as it has the ability to fight over all types of terrain during all seasons and both by day and night. Infantry is also used to protect captured ground. The infantry is also meant to provide close support to the other wings, particularly behemoths.
    The bow is one of the primary weapons in any Dehru army. The Dehru longbow is made either from metal or bamboo. The longbow is considered to be a potent weapon and is capable of cutting through the thick armor worn by heavy cavalry. Such longbows fire a long bamboo cane arrow with a metal head. Unlike the composite bows of the nomads, bows of this design are less prone to warping in damp and moist conditions. Iron shafts are used against armored elephants, and fire arrows are also part of the bowman’s arsenal. Archers are protected by swordsmen equipped with shields, javelins, and swords.
    
    iv. Supply & Transport. This provides logistical support and ensures that the army has all its requirements. This usually includes managing camp followers and organising supply lines.
  • Organisational Structure of Deru Armies

    The lowest grouping in any Dehru army is at platoon level. A platoon is made up of one mounted rider, supported by six footmen, three of which are archers (Pratiyodhas) and the remaining three are swordsmen armed with a sword, spear, and shield (Pratigopas). The archers are placed in front so that they can exploit the range of their weapons, then when the battle comes to close contact they recede and the swordsmen advance in front.
    

    • Buttra. Each behemoth enjoys the support of five platoons. This entire group including a behemoth, five riders, thirty footment (15 archiers and 15 swordsmen), formed the smallest tactically grouped sub-unit called the Buttra. The patti was commanded by a Battrika.
    • Sil. Consisted of ten Buttras and was commanded by a Silabuttra. (10 Behemoths, 50 riders, 300 footment)
    • Korasil. A battle group made up of ten Sils commanded by a Korsilabuttra. (100 Behemoths, 500 riders, 3,000 footmen)

    
    Dehru armies have a strictly hierarchal system of administration. There is a battle hierarchy and a non-battle administrative hierarchy. The non-battle administrative hierarchy is as follows:
    

    • x1 Shidasta (Commander-in-Chief, always the Shid or Ramshid)
    • x1 Kurinbita for every army (Army Commander)
    • x4 Ubikdarshas for every army (Wing Commander) - Behemoth, Cavalry, Infantry, Supply & Transport
    • x10 Nushahis for every wing (Advisor)

    
    The battle hierarchy is as follows:
    

    • Shidasta/Kurinbita
    • Korasilabuttra
    • Silabuttra
    • Battrika

    
    A Korasilabuttra is subordinate to an Ubikdarsha outside battle. There are other ranks that are relevant outside of battle, such as the position of Camp Superintendent, Drill Instructor, Quartermasters, and Medicinemen.
    Every unit and sub-unit has its own distinguishing trumpet sound, flags, and banners, and these are used to signal commands: dividing themselves into sections, joining together, halting, advancing, turning and attacking, etc. Secret agents, prostitutes, artists and artisans and retired officers are usually employed by higher-ups to keep watch over the loyalty or otherwise of the troops.
  • Duties of Military Officials in a Dehru Army

    Duties of the Kurinbita.
    

    • The Kurinbita must be an expert in the use of all kinds of weapons used in warfare, riding behemoths and horses, and he is conversant with the relative strength of the four wings of the army and how to deploy them in battle.
    • Responsibilities.
      
      • Ensure discipline.
      • Organise formations.
      • Devise strategies and tactics.
        
        • (aa) Choose the best time to start an expedition.
        • (ab) Choose the best terrain and the best season for fighting.
        • (ac) Arrange the disposition of own forces (in the light of the enemy's array).
        • (ad) Plan the breakup of the enemies rank.
        • (ae) Destroy enemies scattered troops.
        • (af) Besiege and destroy enemy forts.

    
    The Duties of the Ubikdarsha of the Behemoths.
    

    • (a) Protection of behemoths.
    • (b) Construction and Maintenance of stables, stalls.
    • (c) Training of behemoths.
    • (d) Assigning tasks to them.
    • (e) Equipping them for war

    
    The Duties of Other Ubikdarshas.
    

    • (a) Knowledge of different type of equipment needed for his wing and use of such equipment in war.
    • (b) Giving appropriate training.
    • (c) Keeping account of equipment and animals under his charge.
    • (d) Maintaining their equipment in good condition and repairing them when necessary.
    • (e) Supervising the work of all employed by him.
    • (f) Maintaining discipline.
    • (g) Reporting to higher-ups as to the state of readiness of his troops.

    
    Other Commanders:
    

    • (a) Radah-misa (Commander of the Ramshid's Guard). This very high official, who ranked just below Kurinbita, has to have served as an Ubikdarsha. He is considered directly in line for promotion to Kurinbita. His importance is due to his responsibility for the security of the Ramshid (or Shid) and other members of the ruling family in the palace. There are two other officers directly under his command who assist him in ensuring the safety and security of the Shid and ruling family. One is the Rijaruna, the commander of the body of all-male swordsmen who guard the palace, and the other is the Vilaruna, the commander of the all-female archers who are the immediate guards for the Shid's person and his personal quarters.
    • (b) Burantal (Marchlord) The Burantal is responsible for guarding the borders of the shidra. For this purpose, border posts are established; their primary purpose is to check entry of enemy agents and other undesirable elements, as well as the collection of customs duties and control over the entry of foreigners. Border posts are sited on naturally defensible terrain so that they can also serve a defensive purpose. The Burantal commands detachments from the army for the protection of his posts.
    • (c) Pirjakamun (Fort Commander). The Pirjakamun is an army officer who commands detachments of regular troops that acted as garrisons in great fortresses. These forts are to be built on naturally defensible terrain and are to act as bases for military operations. They also offer refuge in case of need.
  • Types of Troops in Dehru Martial Philosophy

    Dehru martial philosophy lists six types of troops that may become available to a commander. The troops are i. regular noble warriors, ii. local volunteer auxiliaries and militias, iii. organised mercenaries, iv. allied troops, v. enemy deserters, and vi. tribal levies.
    
    

    • (a) Regular Noble Warriors.
      These are the standing army of a shid, composed of warriors from noble families that may have served a given shid's family for several generations. They are residents of the shidra and their interest coincide with those of the shid. Their loyalty is assured, their weapons, equipment, and their animals are the best the shidra can provide, and their motivation and state of training is high. A proportion of these noble warriors are generally left behind for the security of the shidra. Around one-fourth are left in the capital. These noble troops should form a large part of an expeditionary force if:
      
      • (i) The enemy’s troops are well trained.
      • (ii) The campaign is expected to be long and difficult.
      • (iii) Other available troops are unreliable.
      • (iv) Surplus noble troops are available after fully meeting the requirements of the capital and the rest of the shidra.
    • (b) Local volunteer auxiliaries and conscripted militias.
      These are locally raised volunteers and conscripts engaged for the duration of the campaign. Volunteers are usually veterans while conscripts usually have no battle experience. Depending on local or village cultures, some of these may be trained in the handling of personal weapons. By profession they are either farmers or small traders or peasants. As natives they have a stake in the security and welfare of the state, particularly in defensive campaigns. Such troops revert back to their professions after the end of the campaign. Conscripts are usually used for menial labour and are not properly incorporated into the army structure until they see first blood. Their first battle usually involves them being thrown into what usually becomes a massacre. Their employment is recommended if:
      
      • (i) The enemy is weak and a large number of volunteers are available.
      • (ii) The campaign is expected to be easy with little actual fighting.
      • (iii) Success is more or less assured by the use of other means like covert operations or diplomatic efforts.
    • (c) Organised mercenaries.
      These are trained, equipped, and organised bodies of mercenaries under their own leaders who are available for hire to fight for a specified period of time. They are generally motivated by the promise of money and loot, though certain religious orders organise into sometimes fearsome mercenary groups. Their employment is recommended when:
      
      • (i) The opposing forces consist of primarily mercenaries.
      • (ii) Much hard fighting is not anticipated.
      • (iii) Mercenary troops are available in adequate numbers for the campaign as well as for the defence of the capital.
    • (d) Allied troops.
      These are troops loaned for a campaign by an ally. Their utilisation is advocated if:
      
      • (i) Such troops are available in large numbers.
      • (ii) A short campaign is anticipated because of good chances of early success of diplomatic moves underway.
      • (iii) To oblige an ally.
      • (iv) It is proposed to deal at first with the irregular part of enemy’s army, or with his allies and his population centres, prior to attacking his main forces.
    • (e) Enemy deserters.
      These comprise enemy deserters and prisoners of war. They are not to be trusted but their employment is recommended if the eventual outcome of battle is of little consequence.
    • (f) Tribal levies. These are bands of tribals, either tribal warriors from the jungles of the Muraymuna, nomads from the Khadaar, or highland clansmen from the Qaywandar, who join a shid under the command of their own chieftains with the primary purpose of amassing loot. These bands, along with enemy deserters, are considered unreliable by martial philosophers and as dangerous as snakes. These two categories of troops may be employed if:
      
      • (i) They are available in large numbers to attack the enemy’s cities and irregular troops.
      • (ii) It is proposed to delay the employment of the main force.
      • (iii) It is expedient to get rid of them because their loyalty is suspect. Deserters may be employed as guides or to counter the use of similar levies by the enemy.

    
    
    An army composed of units recruited from diverse sources and ready to fight for plunder may be an energetic army, but an army whose soldiers belong to the same region, social group, or profession is a mighty army and may well continue to fight even if its pay is in arrears and there is shortage of food. It shows bravery even in adverse conditions and its loyalty cannot be subverted. A shid should make efforts to obstruct his enemy's mobilisation. His pool of potential recruits should be intercepted and if necessary recruited into one's own army. Such personnel should, however, be discharged at the right time - though well before the commencement of actual operations.

  
  Reserves.
  Reserves hold an important place in battle formations, and are directly involved in shaping the bloodletting field. They are placed directly under the control of the Shidasta or Kurinbita. A firm base is to be established on a suitable terrain approximately 600-700m behind the main force and it is here that the reserves are placed. The reserve consists of one-third of the best available troops. The commander is advised to be stationed at this firm base to be in a position to influence the battle by sending reinforcement when and where needed and to make the firm base a rallying point in case of a reverse.

Godspeed!

@Lauder
Newygnong: This is your fault ye ftaouiogka, i'mma eat you for doing this to me

Godspeed!

Level One Hero
Two Prestige

Newygnong let the Vyer drop from her mandibles, the massive corruptor worm's carapace crushed and useless, its corruptions oozing out. Newygnong did not feed on the Vyer - she was not dumb, she knew what the flesh of these things could do. But she did not permit them to simply ooze into the earth either. She laced the corpse and the ground around it in acids and enzymes that would break the corruption down back into its most basic elements. And from there, it would only benefit serve as good food for creatures and fertiliser. Nearby she came upon the creature's eggs, and laced them in the acids too.

Newygnong was not satisfied, however. She had seen her creator's form, she had seen the form of her crimson-haired mother (but she was not her mother, because Newgnong was ugly and was not worthy), seen even the delicate and elegant form of little Dwynen; she had seen the centaurs and the humans that had erupted into being, and she had seen the mindless creatures that she so resembled. She did not like it. She wanted to resemble higher beings, to be beautiful. She wanted to become her mother's child.

She stalked the man, the man her mother had spoken to as she spread the golden mists across the world. Watched his movements, the strength of his form (nothing before her own strength, of course, but there was something alluring about it, something essentially superior). She ventured from the forests and searched the Citadel, looked in the shadows and was confronted by creatures of darkness. She escaped from them, naturally, but not before she took note that they too had the perfect form. Not slithering or crawling, but humanoid.

In the first forest, she hunted Vyer with a fury and brooded glumly over her state. She never should have been created in this form. It was wrong. It was a punishment.

But you're beautiful as you are. You are as you're meant to be.

The spirits whispered. They were wrong. She would be as she wished to be. She would shed this form one day, and she would be truly beautiful. And her mother would love her.

Summary

Newygnong carries out her duties, hunting out Larwen's corruption.
But she is sad - she wants to be accepted and loved by her mother.
So she wants to become humanoid.

Two Prestige earned. Four Prestige total.

Godspeed!

And verily the lord Examplus did say unto the newly birthed Goddess Exemplaria "Tell your name to me, dearest sister, that I might know you better, for I am the salt and earth of the world and the architecture of speech itself!"

@darkwolf687

I'm pretty sure that's a direct quote from one of the Promus posts

Godspeed!

go wild.

@Double Capybara

Godspeed!

<Snipped quote by Lauder>

I'll have you know that I'm worthless

@pokemad1

Godspeed!

Soul-Searching (no, Literally) - A Hero's Story

Godspeed!

𝔖𝔢𝔦𝔥𝔡𝔥𝔞𝔯𝔞

Seihdhara of the Red Hair, The Crimson Goddess, The Bear Mother, The Flame Eternal, Whose Beginning Is Tears and Teaches Laughter
Level Two Goddess of War(Martial Combat)
Zero Might

'
&

PELEGATH

LORD OF ROT, THE PUTRID ONE, THE RECLAIMER, SAINT OF FARMERS
Level One God of Death(Decay)
1.75 Might

_{Time: One Week After the Day the Gods Came}

Pelegath drifted up beside the bear mother and regarded her companion with curiosity, but he was not here for an idle visit. There was matters of grave importance to discuss.
"I'm glad to see you enjoying yourself, sister. You were rather distraught the last time we met." Seihdhara had been looking at Pelegath with her broad smile, but on mention of her sadness it faded slightly.
'Yes, I was awfully distressed and confused. I didn't mean to go through the Door you see.' She sighed and shook her head, her broad smile returning, 'But Mater Lei told me she'll be able to get my children through the Door if I prove I can provide. There's obviously not much to prove, so I'll have to keep pestering her until she's satisfied. That should work...' She turned more fully towards the god of decay, 'But in any case, I'm sure you're not here to idle away the time talking about little old me, right?'

The death god sighed, the wind stirring the edges of his hood. "Unfortunately, yes. Your strength surpasses mine and you have made clear your intentions toward Larwen." His shoulders sagged. "We need to do something about our brother. He presents a terrifying threat to the balance of creation." Seihdhara cocked her head and considered Pelegath for a few moments.
'I don't know...' she frowned and appeared to be in deep thought, 'Do you really think Larwen is that much of a threat? From what I can see he is alone, a sole god with odd ideas. Standing against him there is you, Promus, Ipeyr, Kap Gam, and Regulus. Including myself, that makes six of us. Do you truly think that Larwen is so much of a threat that six of us cannot easily deal with him as and when he carries out his plans? Is this preemptive action you suggest truly necessary?'
"It would be unwise to allow him to build his plans." Came the terse response. Seihdhara furrowed her brows and looked at Dwynen.
'I can understand that you're very concerned about what he's planning, Pelegath, but what do you think we can do? Kill him for being a bit of a blabbermouth? He remains your brother.'

The Reclaimer had an almost offended tone when he spoke. "Kill him? Of course not! I am not saying we need to kill him but that he needs to be restrained in some way before he amasses his strength. I fear not for our own safety but for the sake of creation. Moreover, what would happen if he joined forces with our other chaotic siblings?" At the mention of creation, Seihdhara immediately stiffened. She drew closer to Pelegath and looked into the darkness of his hood, and found only. She had secretly hoped for a pretty face, but did not show her disappointment.
'Tell me, brother, what are you god of?'
"I have domain over rot and decay."
'What must a thing be first before it can rot and decay?' Pelegath’s hood tilted quizzically. He was not sure where she was going with this but he was very curious where the end of this line of questioning would be.
"Alive, of course."
'Indeed. And as you are well aware, life itself emerges from decay. Life gives rise to death and decay, which in their turn lay the foundations for life to bloom anew. Is that not, in so many words, what you essentially told Larwen? - that there must be balance.' Seihdhara, of course, did not much believe in that, but Pelegath had seemed to, and she was now curious where it had gone. 'The balance you speak of requires Larwen, does it not? If he is restrained... would that not in itself create an imbalance? Though he does not recognise your words, does he not ultimately play his role just as you said?'

"I help guard balance. Our brother is not interested in balancing creation with destruction. He wishes only to corrupt and distort. I fear if he is left unchecked he will cause unprecedented and irreversible damage." Seihdhara squirmed in discomfort. Pelegath seemed to have a very particular and contradictory understanding of this balance of his. But she did not really care, balance was stupid - you either go all out for what you want or you go home.

'Alright then! I'm in. What would you like us to do to him? I hope it's not something silly like a chat about how bad he's been...'
"He is, unfortunately, beyond reasoning, as you witnessed earlier. My plan is to somehow limit his power without imprisoning him or killing him. A sort of... metaphorical weight to place a cap on his power. He is needed for balance, yes, but balance also means not letting either end unreasonably endanger the other." Even though his view of balance may have been a mite skewed, his intentions were only the best for his family and all creation. Seihdhara cocked her head curiously.
'Limit a god's power but not imprisoning them? Is that even possible?' She asked, she crossed her arms and placed a finger on her chin in thought... and then an idea came to her and she excitably jumped to suggest it, 'Maybe Lei has some kind of contraption that can inhibit a god's power! Let's go steal it. And while we're at it, let's open her Door and bring my children through!

Pelegath paused, gently swaying in the wind. "Perhaps we could convince Mater Lei to aid us before jumping to such rash action," he replied hesitantly. The goddess sighed, her hair - which had seemed to glow red and float in her excitement - falling down limply.
'Fine, I doubt she'll agree to help but you go try and do that. And when she rejects you come let me know and we can break in!' Pelegath shifted uncomfortably at the prospect. Even if it were possible to steal from the vault, surely Mater Lei would have a way to alert her if it was breached?
"I will find you to deliver the news once I have spoken with Mater Lei. Farewell, sister." With that, Pelegath simply disintegrated into a foul smelling pulp and dust that scattered to the wind.

She watched him leave for a few moments then Seihdhara allowed herself to fall back onto the grass and bathe in the warmth of the sun. The sun-rays danced and whispered, the grasses fluttered and sang in her ears, the soil beneath her hummed, the very air murmured. Dwynen fluttered above her face and gestured wildly, finally scrunching up her nose and holding it with two fingers, eyes closed and brows furrowed. 'Oh don't be rude Dwyni. He's a rot god, of course he smells a bit.

Summary

Pelegath petitions Seihdhara to aid him in restraining Larwen.
Seihdhara is confused as to why Pelegath would want to do that, since he's all about balance and Larwen, even if bad, ultimately serves that balance.
It transpires that Pelegath does not think so. Seihdhara, not one for balance anyway, agrees to help out and suggests they go rob Mater Lei for some kind of contraption that inhibits divine powers (and they should get her children out the Door while they're at it).
Pelegath really doesn't like the idea and instead suggests asking Lei nicely. Seihdhara rolls her eyes and goes 'sure, lemme know when she rejects you and we can steal it'.

Godspeed!

The island turtle does not do, it simple is