Gulg [ideas] by peacebringer

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originally posted by the_peacebringer

Ok, this is probably going to be a real short thread but I’ll start having more time on my hand and I want to build Gulg up! Will you, humble folks, help the Oba revivify the face of Athas!!!

I already have pretty much everything on Gulg that was out (IT, AG, WJ), except maybe the artifacts of Athas book, so what I’m looking for is ideas about fluff, the Hunter Cult, the views, the Peoples, etc. I’ll take ideas for the region around Gulg also, namely the Crescent Forest, the Windbreak Mountains, the Salt Flats, whatever your ideas are concerning the subject. Past, present and future. Heck, you can throw in your criticisms about the place too, if you want.

Need ideas (not that I’m out of them but help will… well, help )

Thanks
PB

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originally posted by the_peacebringer

Maybe she did it for several reasons: One - to provide securiy to her people (The Oba does care, in an evil sort of way, for her people). Two - The pelts would be a valuable commodity.

Although she might care about her people for selfish reasons (like to back her up and make Gulg easier to manage), I doubt its a motherly protection deed. She could have had “infestation” problems (for the gatherers or farmers), I guess, and as rash as she is, decided to eradicate the Kirre because she simply felt like it. I would doubt the pelts, though. She isn’t stupid enough to kill every single cat to make money once and never again.

I like to think it was for a power reason. She would’ve needed something from the animal (brains, horns, spleen, whatever) in great quantities to create a magical/psionic artifact (what, I don’t know yet) and realized to late (oh well) that the overkilling of the beasts brought them to extinction.

Of course, Lalali-Puy is not necessarily trying to protect the balance of the forest, just the forest itself. The way her hunters think makes it obvious. For example, they paint their dagas (homes) in ways that they believe will protect them from the angry spirits of the animals they kill. So its not really a “good relationship” between hunter and prey.

Is Kirre edible?

I would say that it would be as edible as any feline carnivore. It is easier to catch deseases with carnivores then herbivores. In my campaign, though, I want to make it a once sacred animal to contrast it with its extinction. Sort of a misled respect that as nothing to do with balance. “We hunt you, O sacred Kirre, we take your pelt in respect, and we leave your meat to the forest goddess.” So edible, sure, maybe even quite good but not eaten.

Why did the Oba move Gulg from the ground and into the trees in the not-so-distant future? (I know folks don’t all agree on the Dungeon/Dragon articles but, I think the future events, if not the 3.5 system, to be very workable)

I’m not sure I’ll go with that yet. I’m 20 years before PP, so that future is a little far. That would sure make a lot of people to move in the branches.

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originally posted by the_peacebringer

I thought about the kirre idea I had a bit more and rounded it out some what.

It could be that the Veiled Alliance came across plot of either the Oba herself or one of her head templars. In an attempt to keep this info from reaching the wrong ears the Oba’s templars found this particular VA member and tried to have him/her killed during a planned raid. During this raid the individual was polymorphed into a kirre by one of the VA preservers present (lets assume the being in question was a non-caster) in order for them to evade capture. The kirre managed to run of into the near by forest during all the confusion.

Now this VA member is wandering the Crescent Forest slowly losing their identity due to being in kirre form for so long. The templars’ are franticly searching for this VA member knowing that he/she was turned into a kirre and could potentially still spill the beans on whatever info the don’t want made public . Unable to pin point the VA member/kirre (the being was wearing a amulet of non detection perhaps?) they have decided to kill every kirre in the Crescent Forest in the hopes of killing VA member as well.

This needs further development, but think it would make for a great story/adventure arc.

Yeah, I was starting to go in that direction but you went further with it… cool idea, Sysane. You’ve put me on the kirre trail, now I’m going to track it down, thanks.
This idea makes it just wrong enough, reason-wise tobe acceptable. The Oba wouldn’t go too much out of her way to protect her people. She wants them tough anyways. Plus I’ve read up on the kirre in the DSMC1, and it says this feline is one of the favorite prey of mny tribes, for its challenge, its meat and its horns and claws which would mean that even though they are technicaly very tough creatures, fluff-wise, they are still prey, albeit hard to get prey, to humanoids.
Now how the hunt goes is another matter. I’d see a few hunter nobles and their slave-trackers hunt one kirre and losing some of their trackers every hunt (but hey, nobody’s irreplaceable, right?). And besides, most of my nobles are 6th to 12th level anyways. They can take 'em!

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originally posted by the_peacebringer

This is what I came up with for Portynx and the Shadow tree. I figured I could make them two separate entities. The defiler ghost would have made unknowingly made the tree come in contact with the grey. That and the fact that it is a tree of life could have awekened it (or it could simply be a part of Portynx’ personality that fused with the tree… kind of like you could see in a psicrystal). The tree would also, in a paradoxally symbiotic kind of way, be addicted to the defiler’s energy draining (from itself), hence its need to protect him.

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originally posted by the_peacebringer

Here are some random ideas for people names

Thanks.

Here are some of my ideas.

About the Peoples of Gulg:
Gebekivori Alalazonu (human-kirre-children who of old came from Alala)
History: Alala is said to have been a kirre that transformed into a human to teach the Gulgs how to hunt. In truth he was a druid who had managed to fuse his human form with that of a kirre making his descendants kirre-blooded. This could be only a myth if it weren’t for the fact that many of this people have shown physical traits of the great feline. Although rare, retractable claws, pointed canines, feline eyes or even short striped fur has appeared in this people’s past. The Ambo-fari, Afulu, is one such gifted with the kirre’s blood.
Appearance: This People is graceful and lithe. Their skin tends to be dark grey. Many of human-kirre paint stripes on their skin in respect of their great ancestor.
Religion: As fire is wild, they follow that religion and so burn their dead. Until of late, they were one of the most dedicated of Gulg’s Peoples to their forest queen. Now they are somewhat confused as she has demanded the extinction of their great totem. They still treat her with respect but whispers are now heard on the winds.
Rituals of note: Ever since the People realized the great felines were extinct, a new ritual has been entered in the tradition. Once a year, one person sacrifices herself to become the kirre-prey. One hunter of the People is sent to track her and kill the human-kirre. The blood of the victim is then drained and poured onto kirre bones. The body is burned with her fetishes and great respect. The People hope to bring back their most challenging prey and mentor in this way since hunting a kirre was once a ritual to choose the next Ambo-fari. Other rituals include hunting has the feline, that is, using only wrist claws and psionics after one’s Forest walk.

Akosuwi Madjanu (sons of Akoso who come from a place where it does not rain)
History: Akoso is called the desert prophet. He came from a desert of the Green Age carrying a prophecy that all greenery would be gone in a few years. At first the Gulgs didn’t believe him but sure enough, one day the village’s scouts reported that the desert was nearing their peaceful forest. The Peoples turned to the prophet for counsel. Now very old, Akoso told them that their goddess would materialize and protect them. Now the Peoples listened and started building the Sunshine Home as directed by their prophet to welcome their goddess. Akoso told the villagers that he was to sacrifice himself with a thousand worthy souls to permit the Oba to materialize and true enough, when Akoso sacrificed himself, their Forest goddess appeared.
Appearance: Akoso’s People have a dark brown skin. Strangely enough, they resemble people who have spent years under the Crimson Sun without the cover of trees. Their hair are light brown and there’re even a few blonds. They wear Akoso’s sign, which is a hand with an eye at its centre, either tattooed on their skin or stitched on their clothes.
Religion: Akoso coming from the desert and the queen being a creature of trees influenced this people towards the Earth.
Rituals of note: After the Forest Walk, many of Akoso’s bloodline are sent to the desert to experience it. They try to receive prophesies just as Akoso once had. This is more out of respect to what Akoso endured out of the forest for the only truth they need to hear is that their goddess is there to protect them. A shrine has been erected to Akoso in his memory and ritual fasting are held in his honour for three days every season. The food that would’ve been eaten is brought to the Daga-fari as sacrifice.

Ribenu (the people who are sellers of goods)
History: These are a traders’ People from the Green Age that was accepted amongst the original Gulg. They saw the fortune they could make with the feathers, spices and nuts already collected by the forest’s inhabitants and built an outpost. Eventually though, they lost most of their civilized ways to those of the Gulgs. The first Riben was a young trader who eventually changed is outpost to the House Riben headquarters. Many of the Ribenu People now work for the Queen’s emporium, House Inika or have their own little seller’s tent amidst the Gulg market opened to the citizens.
Religion: Most of this People pray to the element of Air to help them in their ventures.

Jokami Tarandazonu (mind-people who of old came from Tarandas)
History: It is said that Tarandas has started this people’s lineage in Gulg. This was around 900 years ago so it is a young People. It is actually quite possible since many of Gulg’s Seer dagada can be traced to that people. Tarandas would have left Raam to give her teachings and would have stopped in Gulg for a few years. A shrine has been built in her name and is still in its original place in the Seer’s dagada.
Religion: Jokami tend to revere the element of Air. They are strangely aloof of their goddess. They show a form of respect, but they don’t hold her in awe like the rest of their brothers. This shows in the Seer’s dagada since at least half of the dagada’s elders are of this People.
Rituals of note: From a very young age, youngsters are given psion mentors to train in the basics of the Way so it’s not rare to see them depart for the Seer’s dagada after their Forest Walk. Even if they are not sent, they will usually be psionically trained by lesser mentors. Ritual endurance tests by pain are frequently performed and it is a duty to attend the teachings of Tarandas by the Ambo-fari at her shrine once a month.

Jurumay (Sap-Blood children of Tree herder tribe)
History: The Jurumay actually believe that they are the first People to have been born from the Agafari acorns which makes them direct descendants of the Oba. In their minds, the lesser Peoples are to some extent related to them but only they are the goddess’ legitimate children. They try to keep their blood as pure as possible and have succeeded very well throughout the many years. Strangely, these People seem to be the most unstable of all People. Many are possessed by evil spirits while others are cursed at birth with strange deformities. These conditions are believed to be brought by the spirits that would bring the desert to their forests. From time to time, a few are born has perfect beings: peak physical, mental and spiritual conditioned humans. These are held in awe and are usually picked by the Oba to be trained as templar. This is a most joyous event within the People.
Religion: These are essentially a People of the Earth element. They bury their dead in the forest where they plant a young agafari over the deceased. They are the most fanatically loyal People of Gulg in their beliefs of their Oba and will do anything to please her. Many are usually found amidst the levy to the Dragon each year as an act of devotion.

Obante Kopokono (children of the Oba who remain in the forest)
History: No one remembers the beginnings of this Peoples but it is said that the children of the Oba helped the merging of the different Peoples into what is Gulg today. They have worked for the coming of the goddess herself, sending vision to the desert prophet, Akoso so he could lead the tribes toward salvation of the forest.
Appearance: There is no unique appearance to this People; they may be born from parents of any Peoples. It is only after a death at a young age, usually before the Forest Walk, that a child will be considered to be part of the children.
Religion: They are the only People considered of the holiest of elements to the Gulg: Water. The young deceased of this People are buried in mud pits around the Daga-fari’s swamp.

Obono Lanaji (the Obsidian people who of old came from the Night)Called the obsidian people for their black skin; it is believed that this people was born when there was only night. Although the lineage is now not as pure as it once was, the black skin seems not to pale with the Peoples’ mixing. They share an immense love of night, the moons and the stars. Reading of the stars, paint their dead white to become stars. Paint themselves white at some festivals.

Dognuunay (the people who water the trees which drink blood)
Many of the Doguunay people are the slaves who have taken care of the arena or have been trained to fight within. Their intimate knowledge of the grounds make them terrific gladiators when it comes to hide-and-seek games. This is not to say that every slave born of that lineage ends up in the arena in the first place, only that a great number of them have been made into gladiators or arena tenders in the past.

Karagabouay (forest moth-men of the Hidden Valley)
History: Not much is known of this mysterious People’s past. They are a shy People who keep to themselves. Their lineage can be supposedly traced back to Gogtobaj, their mother who was said to wield strange powers. Rumours persist that they were wizards in ages past and this has lead them to be the least trusted People of Gulg. (In truth, Gogtobaj was a powerful preserver who sought refuge in the forest from the war against the Warbringer. Many of this People actually supported Clennay of Raam in creating the Veiled Alliance, although they themselves are keeping further back in the shadows.)

Obaae Dogosdaga (the people blessed by the Oba’s tear)History: This lineage goes back to Ektej, the mysterious druid that followed the path of Akoso, the desert prophet. Many of his descendants are druids working for the Oba’s glory. They tend the mopti wall and the agafaris of the city, including their goddess’ Sunshine Home. It is said that they are able to communicate with the city’s nature spirit and make them do their will. Gulgs trained as druids are brought into this People’s customs and lose all affiliation with their old People. Besides the templars, these are the most feared and respected individuals by the populace for their role as protectors and the mysteries behind their powers.
Religion: The Earth element is the most revered of the four for this People as the ground is the nourishment the wall and the trees need to stay healthy. The Oba is seen by these misled druids as a physical manifestation of the Elements. She his respected, feared and obeyed but is seen as a lesser goddess at the most. They understand better then most the infinite greatness of the Elements.

About Gulg’s gates (fluff):
The Queen’s Gate
The Queen’s Gate or the Caravan Gate is the biggest one of Gulg. Any traveler carrying trade must pass by these gates and state his business. Gulgs tend to avoid these gates on busy days since long lines of traders wait to enter the city while templars check their cargo and travelers are checked for possible signs of wizardry. The actual gates are two huge agafari doors reinforced with iron and magic for the caravans and a smaller set to the left to let nomads and travelers with small trade. At night, the caravan doors are closed but travelers can still come in if they don’t mind the templars suspicious eyes and questions upon them.

At all time, two templars, a psionicist and four Judagas (including one or two half-giants) can be found waiting at the travelers’ gate. The caravan gate has twice this force in the daytime. Four agafari trees circle the gate (two on the inside and two on the outside of the gates), all mounted with platforms and bridges connecting them. The bridges can be easily cut if the need arises. A complement of ten archers with a templar commander watch for signs of trouble below. A small barracks and holding cells are built in each of the inside trees so there are always Judaga available as backup.

The Exile’s Gate
This gate is actually a tunnel in the bramble that is about 2 feet wide and 7 feet high. Two agafaries with platforms flank the opening on the inside and a bridge connects the trees. Anyone attempting to enter from that tunnel at any time, day or night, is shot without questions. Even templars are not allowed to pass, by Lalali-Puy’s decree. In theory, anybody could leave from this gate but most Gulgs refrain from using it as they see it as a dishonour to do so. Although, it is rare that this gate really sees exiles, the occasional prisoner who as gotten on the Queen’s good side, a bold Red Moon Hunt survivor or a disgraced member of a People or family may leave through it.

The gate is manned by at least six archers, four warriors and sometimes a templar. When someone approaches the gate from the outside and gets within 60 feet of it, a magical alarm is set off . A command word, usually known by the Judaga commander, can make the brambles grow within the tunnel, effectively closing the gate. Anyone caught within is trapped. As with the other gates, huge drums on the platforms serve to send messages or sound the alarm.

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originally posted by ruhl-than_sage

The elven citadel of El’ Corhial was sunk in the ground below what is now Gulg by a powerful defiler, lieutenant of Albeorn, Slayer of elves. The elves managed to destroy the army with an alliance with the primitive tribes of the forests. The elves, becoming one of the first Peoples of the city, and the tribes merged to create the village of Gulg in memory of the great spirit. Sadly, a disease created by Albeorn found its way (by a young wandering tribe of elves as carriers) to the now weak city dwelling elves of El’ Corhial and wiped them out a few hundred years before the rule of Lalali-Puy. Most of the People’s history is now a forgotten myth. Some dolmens that were once statues of the citadel still protrude from the ground. Some Gulgs take these at best for leavings of their ancestors or at worst for statues of the forest queen. Lalali-Puy as put some research into Gulg’s past but has decided to let it die and not give the elves ideas of uniting in a common cause. The citadel mingles with the Sunshine home’s roots and some of it is part of the palace. Many corridors are caved in and a multitude of rooms have been left unfound. Many of the ancient artefacts are now part of the queen’s hoard.

This doesn’t sound much like athasian elves to me. Though the ancient elves were probably more like traditional ones, so you’ve got some leway there. In particular this sentence bothers me:
Lalali-Puy as put some research into Gulg’s past but has decided to let it die and not give the elves ideas of uniting in a common cause.

Unless the elves of Gulg are very different from the ones found elsewhere I don’t think there is an chance of them “uniting in a common cause”.

This all could be written in a more flowing/poetic manner, but I won’t get into that.

About the Peoples of Gulg:
Gebekivori Alalazonu (human-kirre-children who of old came from Alala)
Alala is said to have been a kirre that transformed into a human to teach the Gulgs how to hunt. In truth he was a druid who had managed to fuse his human form with that of a kirre making his descendants kirre-blooded. This could be only a myth if it weren’t for the fact that many of this people have shown physical traits of the great feline. Although rare, retractable claws, pointed canines, feline eyes or even short striped fur has appeared in this people’s past. The Ambo-fari, Afulu, is one gifted with the kirre’s blood.

Nice idea , I like the concept and imagery. Again this could be written better.

Akosuwi Madjanu (sons of Akoso who come from a place where it does not rain)
Akoso is called the desert prophet. He supposedly came from a desert of the Green Age carrying a prophecy that all greenery would be gone in a few years. At first the Gulgs didn’t believe him but sure enough, one day the village’s scouts reported that the desert was nearing their peaceful forest. The Peoples turned to the prophet for counsel. Now very old, the Akoso told them that their Goddess would materialize and protect them. Now the Peoples listened and started building the Sunshine Home as directed by Akoso to welcome their goddess. Akoso told the villagers that he was to sacrifice himself with a thousand worthy souls to permit the Oba to materialize and true enough, when Akoso sacrificed himself, their Forest goddess appeared.

Very nice , I just wish it was a longer story. It sounds authentic and is even well written. There is only one minor spot that seems to need tweeking:
Now the Peoples listened and started building the Sunshine Home as directed by Akoso to welcome their goddess.

Your introduction of the Sunshine Home is very abrupt

Ribenu (the people who are sellers of goods)
These are a traders’ People from the Green Age that was accepted amongst the original Gulg. They saw the fortune they could make with the feathers, spices and nuts already collected by the forest’s inhabitants and built an outpost. Eventually though, they lost most of their civilized ways to those of the Gulgs. The first Riben was a young trader who eventually changed is outpost to the House Riben headquarters. Many of the Ribenu People now work for the Queen’s emporium, House Inika or have their own little seller’s tent amidst the Gulg market opened to the citizens.

You have some spelling/grammer errors in this passage, here is a corrected version with suggested rewritting included:

The Ribenu are a traders’ People from the Green Age that were accepted amongst the original Gulgs. They saw the fortune that could be made on the feathers, spices and nuts already collected by the forest’s inhabitants and decided to build an outpost. Eventually though, the Ribenu lost most of their civilized ways to those of the Gulgs.

The first Riben to settle in Gulg was a young trader who eventually changed his outpost to the House Riben headquarters. Many of the Ribenu People now work for the Queen’s emporium, House Inika, or have their own little sellers’ tents amidst the part of the Gulg market open to the citizens.
I fixed this one for grammatical errors too:
Jokami Tarandazonu (mind-people who of old came from Tarandas)
It is said that Tarandas started this peoples’ lineage in Gulg. This was around 900 years ago so they are a young People. It is actually quite possible, since many of Gulg’s Seer dagada can be traced to that people. Tarandas would have left Raam to give her teachings and would have stopped in Gulg for a few years. A shrine has been built in her name and is still in its original place in the Seer’s dagada.

I don’t think this one flows very well at all. And the implications of the 1st and 2nd line are in conflict with eachother. Actually I think the problem is really a lack of consistancy in the way the passage is written. The passage barely even talks about the people in question. Also, who is Tarandas?

Obante Kopokono (children of the Oba who remain in the forest)
Zajacholu is this People’s Ambo-fari. He is a priest of Water cursed by thraxdom. He has managed to hide his condition wearing bandages as a leper. Gulgs universally fear him for all the superstitions surrounding the Obante Kopokono. He is intelligent enough to know making other thrax would be a death sentence so he wisely disposes of his victims and drains bodies of their waters letting the Gulgs know that it is for the dead must give back their waters for the living.

What superstitions? Again you need to improve your writting style, I’m even confused as to what you were intending to say in some places.

Obono Lanaji (the Obsidian people who of old came from the Night)
Called the obsidian people for their black skin; it is believed that this people was born when there was only night. Although the lineage is now not as pure as it once was, the black skin seems not to pale with the Peoples’ mixing. They share an immense love of night, the moons and the stars. Reading of the stars, paint their dead white to become stars. Paint themselves white at some festivals.

I like the imagery you’ve conjured up here. You have a few fragment sentences at the end.

Dognuunay (the people who water the trees which drink blood)
Many of the Doguunay people are the slaves who have taken care of the arena or have been trained to fight within. Their intimate knowledge of the grounds make them terrific gladiators when it comes to hide-and-seek games. This is not to say that every slave born of that lineage ends up in the arena in the first place, only that a great number of them have been made into gladiators or arena tenders in the past.

Solid description, I’ve corrected it below:

Dognuunay (the people who water the trees which drink blood)
Many of the Doguunay people are slaves who have taken care of the arena or have been trained to fight within it. Their intimate knowledge of the grounds makes them terrific gladiators when it comes to the hide-and-seek games played in the arena of Gulg. This is not to say that every slave born of that lineage ends up in the arena in the arena automatically, only that a great number of them have been made into gladiators or groundskeepers in the past.

Thanks for the descriptions of the Gates , those will come in handy.

[Band2]

originally posted by Pennarin

Sage, concerning the elves of Athas’ past PeaceBringer drew a perfectly reasonable conslusion based on numerous canon sources within DS.
The are the Silvendreta elves near the Last Sea, the elven ruins on Shault (I think its what its called), the elven city on which Kurn was built, and even the myth of Coranuu. There are probably other references I’m forgetting. All point to elves in Athas’ past that built and lived in elven cities and amidst the Green Age races in the metropolises. They did not run, or were thieves and assassins. They were smaller and basically looked and acted a lot like D&D elves. Until Albeorn came, that is.

[Band2]

originally posted by Pennarin

This doesn’t sound much like athasian elves to me. Though the ancient elves were probably more like traditional ones, so you’ve got some leway there. In particular this sentence bothers me:

Athasian elves weren’t always what they are today, as Pennarin pointed out.

Unless the elves of Gulg are very different from the ones found elsewhere I don’t think there is an chance of them “uniting in a common cause”.

There aren’t many elves that live in Gulg and it’s true that today’s elves wouldn’t give a tembo’s life-draining arse to their past, but go back a thousand years and tell the elven mages that there could be links to Coranuu’s magic below Gulg and there could be a bit more trouble trying to control the elves within the city.

This all could be written in a more flowing/poetic manner, but I won’t get into that.

Yeah and as I’ve mentionned in the following post, I haven’t really worked on the texts. It’s mainly jumbled ideas thrown into a half constructed paragraph.

Very nice , I just wish it was a longer story. It sounds authentic and is even well written. There is only one minor spot that seems to need tweeking:

And there will be a longer story. Akoso is in fact a envoy from Lalali-Puy to prepare her arrival in the end of the cleansing wars. And btw, he didn’t really commit suicide, that was just for show.

Your introduction of the Sunshine Home is very abrupt.

Yeah, and I will work on that too when I’ll describe the Sunshine Home. I believe the remaining energies of the Ancient Gulguinar will have something to do with that and the protecting Mopti Wall. This will be known to Akoso by Lalali-Puy’s instructions to take control of the “senile” spirit of the land (how is another matter, artefact idea maybe?).

You have some spelling/grammer errors in this passage, here is a corrected version with suggested rewritting included:

Yeah, sorry about that. I’m actually not too bad in English grammar when I take the time to revise everything, but I was in a hurry to bring out something on the boards from my projects.

I fixed this one for grammatical errors too:

Thanks. Much appreciated.

I don’t think this one flows very well at all. And the implications of the 1st and 2nd line are in conflict with eachother. Actually I think the problem is really a lack of consistancy in the way the passage is written. The passage barely even talks about the people in question. Also, who is Tarandas?

I’ll work on it.
Tarandas is the psion who taught Athasians to use psionics in its present form. She was originally from Raam. Her story can be found at the beginnig of WatW.

What superstitions? Again you need to improve your writting style, I’m even confused as to what you were intending to say in some places.

Again, this is only an idea but what don’t you understand exactly? An Ambo-fari his the person in charge of the Daga-fari, a great Agafari that is a symbolic ancestral home of a People. I guess you know what a thrax is (cursed water-sucker). I just wanted to throw in that idea to give the Obante Kopokono special tweek: a cursed water priest that must hide its curse.

I like the imagery you’ve conjured up here. You have a few fragment sentences at the end.

MuS’ wOrq oN tex, I nO!

Solid description, I’ve corrected it below:

Thanks for the descriptions of the Gates , those will come in handy.

And thank you for correcting some of my mistakes and for the advice. It hasn’t fallen on deaf ears… or blind eyes.

PB

[Band2]

originally posted by the_peacebringer

I was wondering who would have the knowledge of Gulg’s history and came up with this:

As usual, the Mistress was right. There seems to be a great amount of power beneath the village of Gulg. The lushness of the terrain is testament to that. Albeorn’s forces haven’t destroyed the great spirit after all. If it could be enslaved somehow, it would be valuable power at our disposal. It doesn’t seem to react to any of the spells I had the druids try and so I have come to believe that it might actually be without sentience anymore.

I can now freely explore the citadels’ ruins ever since I was accepted as a prophet of their goddess by the elders of their peoples. I may even be able to start the Mistress’ palace foundations in a few weeks. She will be pleased.

-excerpts from Akoso’s diary, defiler of Lalali-Puy

I can’t believe it! El’Corhial’s central tower was can actually channel Gulguinar’s power. The Lady’s thrall has found a way to achieve this. I never thought I’d say this but the Mistress was right to “employ” druids; I must keep a close eye on them, though. With this power, we should be able to build, or should I say grow, defences around the growing city. I shall also plant a tree in my Lady’s name… I, planting a tree, I guess it’s true what they say, there is a first time for everything.

-excerpts from Akoso’s diary, defiler of Lalali-Puy

The elders have now made me an integral part of their culture by giving me the title of Father of my People. I must say that even though these are primitive beings, I am getting used to their customs quite well. They are also getting very excited about our Oba’s arrival, too. With so much fanatical beliefs, I don’t think it’ll be difficult to get a thousand head to sacrifice themselves for her precious transformation… and a thousand more for the new levy for the Warbringer’s prison.

-excerpts from Akoso’s diary, defiler of Lalali-Puy

I’ve also put some more of my ideas on post #49 of this thread about the Peoples of Gulg… Check it out!

PB

[Band2]

originally posted by zombiegleemax

Aukash-Pad, leader of Gulg’s Veiled Alliance
human male, wizard (preserver) 11/cleric (water) 4/mystic theurge 2; CR 17; Medium humanoid; HD 11d4+22 plus 4d8+8 plus 3d4+6; hp 96; Init +2; Spd 30 ft.; AC 12 (+2 Dex), touch 12, flat-footed 10; Base Atk +9; Grapple +10; Atk +10 melee (unarmed strike 1d3+1 nonlethal), +12 melee (rod of thunder & lightening 1d6+3), or +11 melee (+3 shocking spell storing bone dagger 1d4+3); Full Atk +12/+7 melee (rod of thunder & lightening 1d6+3), or +11/+6 melee (+3 shocking spell storing bone dagger 1d4+3); SA turn undead (5/day, +2, 4th); SQ electricity resistance 4, spontaneous casting (cure spells); AL CG; SV Fort +9, Ref +6, Will +17; Str 13, Dex 14, Con 15, Int 17, Wis 16, Cha 15.

Skills & Feats: Bluff +17, Concentration +20, Craft (woodcarving) +7, Diplomacy +4, Heal +5, Hide +5, Knowledge (arcana) +13, Knowledge (ancient history) +8, Knowledge (nature) +8, Knowledge (religion) +9, Literacy (Common, Gulg, Nibenese), Move Silently +5, Profession (herbalist) +10, Sense Motive +9, Speak Language (Common, Elven, Gulg, Nibenese, Tyrian), Spellcraft +17; Brew Potion, Craft Magic Arms & Armor, Craft Rod, Craft Wondrous Item, Extend Spell, Hidden Talent, Quicken Spell, Path Dexter, Scribe Scroll, Silent Spell

Arcane Spellcasting (Caster level 13th; Save DC 13+spell level; Spells per Day – 4/5/5/5/4/3/2/1) - Cantrips: Detect magic, mage hand, prestidigitation, slave scent; 1st level: Comprehend languages, cooling canopy, expeditious retreat, lesser orb of cold (x2); 2nd level: Daze monster, gust of wind, levitate, mirror image, protection from arrows*; 3rd level: Dedication, dispel magic*, hold person, nondetection*, summon monster III; 4th level: Defenestrating sphere, dimension door, lesser globe of invulnerability* stoneskin*; 5th level: Mordenkainen’s faithful hound, reciprocal gyre, silent lightning bolt; 6th level: Chain lightening, quickened mage armor*; 7th level: Emerald flame fist

Spellbook – Cantrips: All from PH plus slave scent; 1st level: Charm person, chill touch, comprehend languages, cooling canopy, expeditious retreat, identify, lesser orb of cold, mage armor*, magic missile, shield*; 2nd level: Daze monster, earthen grasp, gust of wind, levitate, Melf’s acid arrow, mirror image, protection from arrows*, resist energy*; 3rd level: Clairaudience/clairvoyance, dedication, dispel magic*, hold person, lightening bolt, nondetection*, resonating bolt, summon monster III; 4th level: Defenestrating sphere, dimension door, lesser globe of invulnerability*, rainbow pattern, shout, stoneskin*; 5th level: Cerulean hail, Mordenkainen’s faithful hound, Mordenkainen’s private sanctum*, prismatic ray, prying eyes*, reciprocal gyre, teleport; 6th level: Chain lightening, greater dispel magic, guards & wards*, legend lore*, repulsion, sands of time; 7th level: Emerald flame fist, greater scrying*, spell turning*, summon monster VII, symbol of stunning

• indicates a Path Dexter spell

Clerical Spellcasting (Caster level 6th; Domains – Fire from the Sky & Living Waters; Save DC 13+spell level; Spells per Day – 5/4+1/4+1/3+1) - Orisons: Create element, detect poison, guidance (x2), purify food & drink; 1st level: Bless, burning hands*, divine favor, obscuring mist, summon monster I; 2nd level: Aid, augury, eagle’s splendor, fog cloud*, summon monster II; 3rd level: Bestow curse, call lightening*, create food & water, summon monster III

• indicates a domain spell

Psionics (Manifester level 1st, Power Points 2): Defensive Precognition

Possessions: Rod of thunder & lightening, Gulgan fetish (brown bear, 60 hp), +3 shocking spell storing (holds lightening bolt) bone dagger, 2 potion fruits of cure serious wounds (6th level), 3 potion fruits of cure moderate wounds (6th level), 5 potion fruits of cure light wounds (5th level), scroll of greater dispelling (17th), scroll of summon monster VII (17th), scroll of teleport (17th), artisan’s clothes, 19 gp, 39 cp

[Band2]

originally posted by squidfur-

Thanks, man, I really appreciate this. I’m not sure what the Pearl of the Sunrise is though (would you mind filling me in on this?) and as for the cliché, I could’ve just as well put in [insert name here]… actually, I’ll edit it right now.

First I’ll say that I’m disappointed to see you’ve taken out the name of the forest as I remember that name working quite well.

And second, I’ll describe the Pearl of the Sunrise Sea by simply posting the excerpt from Dregoth Ascending (pt 2)

The Pearl of the Sunrise Sea
During a time when oceans covered the face of Athas and the Blue Age was ruled by halflings, the nature-masters of the land created many items of great power. Many of these items were life-shaped creations, the art of which has slowly disappeared over the eons. Few of these items survived the coming of the Brown Tide and The Rebirth, and one of these items was the Pearl of the Sunrise Sea. Taken from the depths of the ocean now called the Silt Sea, this item was the possession of one of the nature-masters who helped create the Pristine Tower and destroy the encroaching Brown Tide.

Afterwards, the pearl was left in the Pristine Tower by the unknown halfling, and was discovered there six millennia later by Rajaat the First Sorcerer. Over the eons the Pearl had developed certain powers due to it proximity to the Pristine Tower, powers the evil pyreen quickly learned and utilized to his benefit. During the height of the Cleansing Wars Rajaat, gave Albeorn, the Slayer of Elves,the Pearl of the Sunrise Sea to protect him from the substantial psionic powers of the elven kings. Soon after the Champions turned on their master and Albeorn, later known as Andropinis, took control of the city-state of Balic. A century later, with the Pearl on his person, Andropinis participated in the assassination of Dregoth along with his fellow sorcererkings. When Dregoth’s superior psionic powers had no effect on him, the Slayer of Elves swore he would study the pearl in greater depth to learn the extent of its capabilities.
In the 2,000 years that followed Andropinis discovered many of the Pearl’s other powers, and the limitation it imposes for such abilities. In the end he decided that the ancient artifact’s limitations outweighed its potent abilities for a being of his power, and he hid the pearl deep within the bowels of his city and telling no one of its location—even his most trusted templars. During the sorcerer-king’s confrontation with Rajaat during the Year of Friend’s Agitation, the First Sorcerer imprisoned Andropinis in the Black for 1,000 years…

[Band2]

originally posted by the_peacebringer

These are the Peoples of Gulg I’m pretty much finished with. I need to fix the writting and the mistakes, and I might also describe a few of their Ambo-faris but other than that, I wouldn’t change much unless the forum’s populace demanded it.

Akosuwi Madjanu (sons of Akoso who come from a place where it does not rain)History: Akoso is called the desert prophet. He came from a desert of the Green Age carrying a prophecy that all greenery would be gone in a few years. At first, the Gulgs didn’t believe him for they had defeated the Desert Makers’ army long years before but sure enough, one day, the village’s scouts reported that the desert was nearing their peaceful forest. The Peoples turned to the prophet for counsel. Now very old, Akoso told them that their goddess would materialize and protect them. Akoso planted a agafari that grew tall in a matter of days. Upon it, the Peoples built the Sunshine Home to welcome their goddess. Akoso told the villagers that he was to sacrifice himself with two thousand worthy souls to permit the Oba to materialize and true enough, when Akoso sacrificed himself, their Forest goddess appeared.
Appearance: Akoso’s People have a dark brown skin. Strangely enough, they resemble people who have spent years under the Crimson Sun without the cover of trees. Their hair are light brown and there’re even a few blonds. They wear Akoso’s sign, which is a hand with an eye at its centre, either tattooed on their skin or stitched on their clothes.
Religion: Akoso coming from the desert and the queen being a creature of trees influenced this people towards the Earth.
Rituals of note: After the Forest Walk, many of Akoso’s bloodline are sent to the desert to experience it. They try to receive prophesies just as Akoso once had. This is more out of respect to what Akoso endured out of the forest for the only truth they need to hear is that their goddess is there to protect them. A shrine has been erected to Akoso in his memory and ritual fasting are held in his honour for three days every season. The food that would’ve been eaten is brought to the Daga-fari as sacrifice.

Dohoma Zonuchali (human-rock-people who stop Wind and who of old came from Chali)
History: Chali was said to come down from the Windbreak Mountains throwing boulders three times her size at the Desert Makers. She and her clansmen believed that they were carved out of the mountains themselves by the Oba to do her bidding.
Appearance: The typical Dohoma stands just under 6 feet but has the bones of a dwarf. Much of their beliefs come from the fact that they have a greyish dark skin. Although now, their skin tones have receded to that of the dark brown more common in Gulg, some are still born grey at times. They love to paint their skin with earth and mountain symbols of grey and white.
Religion: The Dohoma favour the mountains that have seen them born and so are an Earth People. The dead are buried in rocks around the Daga-fari. Hunter nobles, templars and favoured individuals are sometimes buried in sacred tombs in the mountains. It is always so for grey skinned individuals. They also are awed by their sculptor, the Oba, and follow her unquestioningly.
Rituals of note: Many undertake a great pilgrimage in the Windbreak Mountains just after their Forest Walk in respect for their ancestors. Rock throwing and wrestling contests are also very popular at festivals.

Gebekivori Alalazonu (human-kirre-children who of old came from Alala)
History: Alala is said to have been a kirre that transformed into a human to teach the Gulgs how to hunt. (In truth he was a druid who had managed to fuse his human form with that of a kirre making his descendants kirre-blooded.) This could be only a myth if it weren’t for the fact that many of this people have shown physical traits of the great feline. Although rare, retractable claws, pointed canines, feline eyes or even short striped fur has appeared in this people’s past. The Ambo-fari, Afulu, is one such gifted with the kirre’s blood.
Appearance: This People is graceful and lithe. Their skin tends to be dark grey. Many of human-kirre paint stripes on their skin in respect of their great ancestor.
Religion: As fire is wild, they follow that religion and so burn their dead. Until of late, they were one of the most dedicated of Gulg’s Peoples to their forest queen. Now they are somewhat confused as she has demanded the extinction of their great totem. They still treat her with respect but whispers are now heard on the winds.
Rituals of note: Ever since the People realized the great felines were extinct, a new ritual has been entered in the tradition. Once a year, one person sacrifices herself to become the kirre-prey. One hunter of the People is sent to track her and kill the human-kirre. The blood of the victim is then drained and poured onto kirre bones. The body is burned with her fetishes and great respect. The People hope to bring back their most challenging prey and mentor in this way since hunting a kirre was once a ritual to choose the next Ambo-fari. Other rituals include hunting has the feline, that is, using only wrist claws and psionics after one’s Forest walk.

Jokada Tarandazonu (mind-people who of old came from Tarandas)History: It is said that Tarandas, the great psion herself, has started this People’s lineage in Gulg 900 years ago. This makes this People one of the latest addition to Gulg. It is not known why the Raamite had interests in teaching the Gulgs but she managed to become accepted as a citizen and taught her ways in the Seer’s dagada. She has left her mark in Gulg with her teachings and is respected by all practitioners. It is even said that she was arrested by the Queen’s templars and survived meeting her unharmed. No one really knows what was said but a few years later, she disappeared.
Appearance: The Jokada usually have their heads shaved, believing that their hair are like antennas that capture too much psychic energies and brings chaos to ones thoughts. Many also wear head tattoos in the for of their totem to imbue themselves with their psionic powers.
Religion: Jokada tend to revere the element of Air. They are strangely aloof of their goddess. They show a form of respect, but they don’t hold her in awe like the rest of their brothers. This shows in the Seer’s dagada since at least half of the dagada’s elders are of this People.
Rituals of note: From a very young age, youngsters are given psion mentors to train in the basics of the Way so it’s not rare to see them depart for the Seer’s dagada after their Forest Walk. Even if they are not sent, they will usually be psionically trained by lesser mentors. Ritual endurance tests by pain are frequently performed and it is a duty to attend the teachings of Tarandas by the Ambo-fari at her shrine once a month.

Krikchtuzonu Alajinahala (hard-shelled-children who hunt on six legs who of old came from Krikchit)History: Krikchit’s tribe’s huning territory was within the region of the Crescent Forest near Gulg. His tribe had had many problems with the Gulgs in the past as their territories were overlapping each other. One day, the Oba presented herself to Krikchit in the form of a vision. She proposed to him a truce if he would accept her as her clutch-Queen. She explained that Gulg was an hunting tribe just like them and melding would have nothing but advantages for both of them. The charisma of the Queen won him over and she made him the first Thri-Kreen noble hunter.
Appearance: The Gulg Kreens are slightly different than others of their race. They have come to accept some of the traditions of the Gulgs and so adorn their bodies with paints, feathers and bones. Their long exposure to the forest has, with time, given some individuals’ chitin a greenish tinge which makes it easier for them to hide in the forest.
Religion: They have come to accept the Oba as a honorary clutch queen and work for the safety of the forest. They are the only People not revering any one element more than the others. This tends to annoy the other Peoples so they class them as a Fire People; the Kreens don’t mind much. Their funeral rites resembles that of other Thri-Kreens; the dead feed the young at the burial sites.
Rituals of note: The Kreens do have some problems socializing with the other Peoples in times of festivals and such since they don’t quite understand the point of all the rituals of their clutch-mates. As with other Kreens, inbreeding is not a problem but this People is the one that accept strangers the easiest and most frequently… Thri-Kreen strangers, that is. Some of their rituals involve massive hunts, the creation of their sacred weapons and the like. Ambo-faris from this People absorb some of the last Ambo’s knowledge and power. Unlike the skulls of the other Daga–faris, the Kreens use crystals to keep knowledge that is accessed via psionics.

This People’s Ambo-fari, Katk’Chook, is a powerful psion.

Obante Kopokono (children of the Oba who remain in the forest)
History: No one remembers the beginnings of this People but it is said that the children of the Oba helped the merging of the different Peoples into what is Gulg today. They have worked for the coming of the goddess herself, sending visions to the desert prophet, Akoso so he could lead the tribes toward salvation of the forest. (In truth, the elves were given that name after the merging of the tribes as the saviours of the forest against the Desert Makers.)
Appearance: There is no unique appearance to this People; they may be born from parents of any Peoples. It is only after a death at a young age, usually before the Forest Walk, that a child will be considered to be part of the children.
Religion: They are the only People considered to be related to the Water element. Funeral rites involve the draining of all bodily fluids before sinking them in the muddy swamp surrounding the Daga-fari.
Rituals of note: A new ritual has been implanted recently by this People’ Ambo-fari to drain all water from the deceased before surrendering them to the swampy muck.

Zajacholu is this People’s Ambo-fari. He is a priest of Water cursed by thraxdom. He has managed to hide his condition wearing bandages as a leper. Gulgs universally fear him for all the superstitions surrounding the Obante Kopokono. He is intelligent enough to know making other thrax would be a death sentence so he wisely disposes of his victims and drains bodies of their waters letting the Gulgs know that it is for the dead must give back their waters for the living.

Obono Lanaji (Obsidian people who of old came from Night)History: Called the obsidian people for their black skin; it is believed that this people was born when there was only night. The Oba plucked them from the sky and what was left were stars. They were part of the first tribes to destroy the Desert Makers’ army.
Appearance: Although the lineage is now not as pure as it once was, the black skin seems not to pale with the Peoples’ mixing.
Religion: Air is the worshipped element for this People. The dead are painted white and burned on great pyres to return them to the sky where it is believed a star shall disappear.
Rituals of note: They share an immense love of night, the moons and the stars. They are the stargazers of Gulg, reading omens and predicting future events by them. Although not as advanced as Draj’s astronomy, they are well trained at a young age to read them. Other rituals involve painting themselves white at some festivals and mass worship of the Oba for a whole night whenever a Moon person is born in their midst.

Ribenu (the people who are sellers of goods)
History: These are a traders’ People from the Green Age that was accepted amongst the original Gulg. They saw the fortune they could make with the feathers, spices and nuts already collected by the forest’s inhabitants and built an outpost. Eventually though, they lost most of their civilized ways to those of the Gulgs. The first Riben was a young trader who eventually changed is master’s outpost in Gulg to the House Riben headquarters. Ironically, House Riben fell to one of its agents, Inika, but as the Peoples mix, this was not considered a great loss. Most of House Inika’s leaders or agents are of this People’s ancestry anyhow. Others work for the Queen’s emporium or have their own little seller’s tent amidst the Gulg market opened to its citizens.
Appearance: The Ribenu have always been more aware of monetary value than the other Peoples. They can sometimes be seen wearing cloth of a higher value or styles from other city-states. They have a tastes for things that glitter and although all Gulgs wear jewellery, on this People it always seems brighter. Their garments and jewellery are considered cumbersome to other Gulgs.
Religion: Most of this People pray to the element of Air to help them in their ventures and although they revere the Oba as their goddess, they have trouble letting go of what is “theirs”. At death, they burn with their most preferred objects.
Rituals of note: Sacrifice of material wealth is believed to bring thrice what you have given. Many individual almost starve themselves to get more. To them, this sacrifice is an investment. Their Daga-fari is the most well stocked of all the People to even rival the Queen’s granaries. Many more luck fetishes are also added on each person to the ones all Gulgs wear to bring economical fortune to the city.

These are the Peoples I’m presently working on:

Chelitozo Tumahae (turtle-men of the seven swamps)
History: The Chelitozo People are nomads who traveled from swamp region to swamp region. They had great knowledge of the plants and animals there. They consider themselves Turtle men and women for they carried their homes on their backs. The foundations of their huts were turtle shells used for support on the soft wet ground. Their belief is that they were turtles long ago until the Oba gifted them with human qualities. They came to help her forest when the Desert Makers attacked. Some decided to stay in the aftermath. The ones who’ve returned to their nomadic ways were exterminated by the despised Nibenese woodcutters.
Rituals of note: This People have great celebrations around their Daga-faris imploring the Turtle-spirit of their ancestors on three nights every year. They ask them to give their power to the People in order to protect the swamp lands of the Crescent Forest against the ravages of the Desert Makers’ descendants: the Nibenese. They make clay statues, and wicker fetishes in the form of turtles which they sacrifice to the swamps around their People’s tree in order to send their demands and then dance a slow rhythmic dance for the rest of the night. They also make their huts in the shape of turtle shells, now roof instead of floor in respect to the great animals.

The Ambo-fari carves the skull of his predecessor in turtle patterns before placing it in the skull room.

Karagabouay (forest moth-men of the hidden valley)
History: Not much is known of this mysterious People’s past. They are a shy People who keep to themselves. Their lineage can be supposedly traced back to Gogtobaj, their mother who was said to wield strange powers. Rumours persist that they were wizards in ages past and this has lead them to be the least trusted People of Gulg. (In truth, Gogtobaj was a powerful preserver who sought refuge in the forest from the war against the Warbringer. Many of this People actually supported Clennay of Raam in creating the Veiled Alliance in Gulg, although they themselves are keeping further back in the shadows.)
Religion: The Karagabouay revere the element of Fire and pray to it to bring purifying strength to their People. They are weary of the Oba, although they keep their opinions to themselves (they have hidden some ancient documents that tell strange tales).

Obante Moptigala (blessed bramble wardens of the Oba)
History: This lineage goes back to Ektej, the mysterious druid that followed the path of Akoso, the desert prophet. Many of his descendants are druids working for the Oba’s glory. They tend the mopti wall and the agafaris of the city, including their goddess’ Sunshine Home. It is said that they are able to communicate with the city’s nature spirit and make them do their will. Gulgs trained as druids are brought into this People’s customs and lose all affiliation with their old People. Besides the templars, these are the most feared and respected individuals by the populace for their role as protectors and the mysteries behind their powers.
Religion: The Earth element is the most revered of the four for this People as the ground is the nourishment the wall and the trees need to stay healthy. The Oba is seen by these misled druids as a physical manifestation of the Elements. She his respected, feared and obeyed but is seen as a lesser goddess at the most. They understand better then most the infinite greatness of the Elements.

Kokiji Tajirizonu (people of the Sunken Mountain who of old came from Tajiri)
History: Tajiri was a great warrior of his mountain tribe. He was hunting in the valley below one day when a great shaking made the tribe’s mountain sink in the ground. He ran back to his village and found nothing but a few survivors amidst the rubble. He sought counsel the Oba’s priests in the new village of Gulg to make give his mountain back. Unfortunately, the priests said it was the Desert Makers’ doing and so couldn’t be undone by the Oba. They offered the valiant warrior to unite against the Desert Makers and so be given a place of protection for him and his kin. With a new desire of vengeance for the Desert Makers, the wise warrior accepted the offer.

I got most of the names of the 39 Peoples and the base ideas about their background. Again, ideas and suggestions are always welcomed.

[Band2]

originally posted by the_peacebringer

Here is a list of trade possibilities related to the animal spirits encountered during a Forest Walk.

Bard, entertainer: Hurrum, jankx, lirr, scorpion, sytak
Crafter: Antloid, colourful birds, chelith, kank,mulworm, paper wasp, pulp bee, silkworm, spider, wezer
Druid, warden: Cistern fiend, roc, sloth
Farmer/gatherer, herder: Aprig, boneclaw, carru, crodlu, erdland, gorak, hare, kank, jankx, mulworm, silkworm, sygra, z’tal
Gladiator: Dune reaper, fordorran, jhakar, razorwing, so-ut
Heavy labourer:Antloid, drik, inix, kank, k’lar, megapede, mekillot, sand worm
Hunter: All skilful predators
Judaga warrior: All predators, cha’thrang, critic lizard
Nomad, trader: Crodlu, inix, jozhal, kank, pterrax, ruktoi
Priest: Bulette (earth), cloud ray (air), elementals, roc
Psion: Erdland, feylar, gaj, id fiend, k’lar, kirre, sytak
Templar: Cilops, hegbo, scorpion

[Band2]

originally posted by the_peacebringer

Here are two more People (I’ll just post them as I finish them and repost them in another “official” Gulg thread once they’re really, really finished):

Karagabouay (pale moth-men of the hidden valley)
History: Not much is known of this mysterious People’s past. They are a shy People who keep to themselves. Their lineage can be supposedly traced back to Gogtobaj, their mother who was said to wield strange powers. Rumours persist that they were wizards in ages past and this has lead them to be the least trusted People of Gulg. (In truth, Gogtobaj was a powerful preserver who sought refuge in the forest from the war against the Warbringer. Many of this People actually supported Clennay of Raam in creating the Veiled Alliance in Gulg, although they themselves are keeping further back in the shadows.)
Appearance: This People is not obvious in its clothes or general appearance in public, although many have fire-scarred skin on their backs and arms. A moth-shaped burn can sometimes be seen somewhere on their bodies.
Religion: The Karagabouay revere the element of Fire and pray to it to bring purifying strength to their People. They burn their dead, but they usually try to burn themselves alive when they believe the time has come. They are weary of the Oba, although they keep their opinions to themselves (they have hidden some ancient documents that tell strange tales).
Rituals of note: The Kara moth is a white insect that, attracted by Fire, will go to any source, burst into flame and stay alight for a few seconds before dying out. From the ashes will rise small fertile caterpillar eggs that will begin the moth’s life-cycle anew. The Karagabouay believe that the little fire-moth acquires knowledge and wisdom life and death cycles which permits it to merge with the nature spirits. In their rituals, they wear moth-cloaks and dance around great bonfire. Some bolder individuals will set their cloaks on fire and keep dancing until they drop. Some have died from their burns, but it is considered a noble death. It is not considered cowardly to not walk into the fire for it is supposed to be the last act in a person’s life. On the other hand, one can try to attain some wisdom before its time has come so they don’t let a body burn unless it is the ceremonial death of an elder.

Chelitozo Tumahae (turtle-men of the seven swamps)
History: The Chelitozo People, also known as the shell People, are nomads who traveled from swamp region to swamp region. They had great knowledge of the plants and animals there. They consider themselves Turtle men and women for they carried their homes on their backs. The foundations of their huts were turtle shells used for support on the soft wet ground. Their belief is that they were turtles long ago until the Oba gifted them with human qualities. They came to help her forest when the Desert Makers attacked. Some decided to stay in the aftermath. The ones who’ve returned to their nomadic ways were exterminated by the despised Nibenese woodcutters.
Appearance: This People is easily noticed by their love of turtles. They wear the mark of the of the turtle for the rest of their lives tattooed in the form of a small shell on their forehead. This great honour mark is given to the young men and women who come back from their Forest Walk.
Religion: The Chelitozo are an Earth People and bury their dead in the swampy soil around their Daga-fari.
Rituals of note: This People have great celebrations around their Daga-faris imploring the Turtle-spirit of their ancestors on three nights every year. They ask them to give their power to the People in order to protect the swamp lands of the Crescent Forest against the ravages of the Desert Makers’ descendants: the Nibenese. They make clay statues, and wicker fetishes in the form of turtles which they sacrifice to the swamps around their People’s tree in order to send their demands. They then dance a slow rhythmic dance for the rest of the night brandishing turtle-shell drums. They also make their huts in the shape of turtle shells, now roof instead of floor in respect to the great animals. Consorting in any way with the hateful Nibenese is considered high treason to the shell-People. It is said that one who breaks this law will have his forehead ripped off and if that doesn’t kill him, will be sent through the Exile’s gate wearing the Shell of Shame (Gulg items; in the works).

[Band2]

originally posted by the_peacebringer

Here are yet a few others I’m done with and again, any constructive critisism is welcomed.

Dagaumi (wild-Fire people of endless north plains)
History: It is said that once, to the East of the forest was a great plain where a clan of fiery-orange haired men lived. They had great courage and great energy. They had a problem when it came to hunting, though. They couldn’t compete with the plain’s great runners’ speed and their wild orange hair was an easily spotted mark that advertised their presence from a great distance. One day, the Great-Crodlu-Father was passing by and noticed the little People’s determination and braveness. He felt pride in his heart and so he decided he would help these plainsmen. He made a pact with them that they could befriend and mount his brethren if none of the plainsmen would eat his brethren’s flesh. The orange haired men accepted and made the crodlu their sacred animal. Soon after, the Desert Makers came to destroy their beloved plain. The plainsmen allied themselves with the Peoples of Gulg and made their stand as the village’s great cavalry.
Appearance: The shortest of Gulg’s human People, these men and women stand 5 foot 6 on average. They either hide or shave their hair if it is any other colour than orange, which must be kept wild. The orange colour as become rarer since the People started mixing, although it is not uncommon.
Religion: Fire is this Peoples creator. They believe they have risen from the plains ashes after a great firestorm. The Oba of course, was the wind from the forest that made the fire burn hotter and give them life.
Rituals of note: It is prohibited to kill a crodlu for the Dagaumi. Doing so brings death. Even hurting it accidentally will usually mean the rider will take the same wound he as afflicted on his mount. Young Dagaumi are trained from infancy to respect and ride the great birds. After their Forest Walk, the riders-to-be are given a crodlu egg. They take care of it until it hatches and bond with their new mount-to-be. It is possible that an egg doesn’t hatch. In that case, it is considered that the individual wasn’t worthy of a mount. No shame is brought on the person when this happens. From then on, they live and die with their mount. Some individuals survive the trauma of the loss of their mount but many commit suicide.

Klarojonu Joromo (bear-clan-brothers who of old came from south of big lake)
History: Many moon cycles ago, the bear-clan lived in a valley of the Mekillot mountains. There they survived, warring between tribes and the mountains’ dwarven folk to gain more power and territory. It had always been so. One day, came the army of Desert Makers. At first, it seemed that they were only after the dwarves and so, the clan let the army through. But as the war went on, their valley was turning to unfertile dirt and many of the K’lar-bears were destroyed. This, they could not let happen. They formed alliances with all bear tribes and eventually with their dwarven adversaries. They all fought valiantly together and with great courage, and many were sent to the great K’lar-mother but they managed to push back the army. When the war was over, nothing was left of the valley and so the great clan’s chiefs asked their shamans for advice. One man named Glokosh had a vision that night; the Great K’lar-mother came to him and told him to cross the big lake and come to their Mother’s true land. Allied with the dwarves and with the help of the northern water-skimmer tribe, the bear-clan crossed the water to the land of their goddess.
Appearance: The Klarojonu have reddish skin tones and are the tallest and largest People of Gulg. Their powerful shoulders and heads are usually covered by K’lar skins or bones, believing it will bring them more strength, both mental and physical.
Religion: Their sacred animal is the K’lar and it is a symbol of strength, aggressiveness and psionic ability. They see all that in their Great Mother, the Oba. Otherwise, they are a People of the Earth. Large bodies of Water is a blasphemous subject, as rare as that subject may come, for the water crossing of their final voyage has left an ancestral scar.
Rituals of note: The bear People are Gulgs best wrestlers and tend to enter most competitions. They judge a man’s (or woman’s) worth by their wrestling ability. Once a year, nobles of this People will go hunting for K’lar young and bring them back alive for their Peoples’ sacred psionic and wrestling contest. They always try not to kill the creatures, although they often fall prey to the match, and set them loose when the contests are over.

Urnhomoso Vamahjizonu (short stubborn children who old came from Vamah of the shield)History: When the Desert Makers came to the valley, they hadn’t realized that it was to exterminate their People. Vamah of the shield had realized this and made it her focus to protect her brethren. With all their resources gone they had to leave to survive. Some scattered west, but Vamah decided to trust her new allies and embarked on a journey over the dangerous waters of Big Lake where it was said that beyond were more of her People. In a great forest city, she found that her People had already changed their ways. A small while later, her own People she had brought started changing their ways too even though she didn’t want them to. She couldn’t realize that the Oba was their savior. Nevertheless, she accepted in death, for to this day, she still guards their sacred home-tree.
Appearance: These dwarves have the distinct forehead tattoo of a shield. They get it after their Forest Walk. As most dwarves, they have a paler skin tone then most Gulgs since their ancestries don’t mix.
Religion: They owe much to the goddess who has accepted them and given them a home but they are a troublesome lot. They hold her in respect and acceptance but can’t seem to overcome their ancestral ethnocentricity and so, are often found in dagadas with a dwarven majority or as studs in the slave pits when they cause too much of a fuss. They revere the Air for it is that element that permitted them to cross Big Lake safely.
Rituals of note: One of the rituals consists in a annual sacrifice to Vamah of the shield at the Daga-fari so that she keeps on protecting her People. This usually brings a sorrowful wail from the sacred banshee which is taken as a blessing for the brave departing soul.

[Band2]

originally posted by the_peacebringer

Back by popular demand, here’s the Shadow Tree and its resident for you. I’ve changed a few thing, though. The tree is now inert and an actual tree of life.

The Shadow Tree, gray touched tree of life
Large Plant (Augmented)
Hit Dice: 14d8+28 (91 hp)
Initiative: –5
Speed: 0 ft.
Armor Class: 14 (–1 size, –5 Dex, +10 natural), touch 4, flat-footed
14
Base Attack/Grapple: +10/—
Attack: —
Full Attack: —
Space/Reach: 10 ft./10 ft.
Special Attacks: —
Special Qualities: Aura of protection, bonus spells, gray traits, low-light
vision, plant traits, regrowth, turnable, unnatural aura
Saves: Fort +11, Ref —, Will +4
Abilities: Str —, Dex —, Con 16, Int —, Wis 11, Cha 10
Skills: —
Feats: —
Environment: Baobab grove near Gulg
Organization: Unique
Challenge Rating: 4
Treasure: None
Alignment: Always neutral
Advancement: 15-18 HD (Large); 19-29 HD (Huge); 30-44 HD
(Gargantuan); 45-60 HD (Colossal)

As you enter the dark cave under the ancient baobab tree, you see a small bulky agafari tree. A strange cold emanates from the plant. Its bark, normally a dark blue, now seems to be almost grey and the normally bright green leaves are so pale as to appear almost white. Nevertheless, small plants and mushrooms seem to thrive healthily all around the the great tree.

The main purpose of the Shadow Tree was to preserve the surrounding vegetation. Stolen by Aukash-Pad from the Queens gardens, it now serves as an endless store of life energy for Portynx. Because of a prolong contact with the evil spirit, the tree has become used to the energies of the Gray and is now considered gray touched.

Combat
Aura of Protection (Su): The Shadow Tree still extends a protective aura to nearby vegetation in a 15 foot radius. The aura has two effects; it amplifies arcane spells cast near it as though they were cast in abundant terrain, but it nullifies the effects of a wizard’s defiling radius on plants and living creatures. Each time the tree provides energy for a spell cast by a defiler, it takes one negative level per spell level. In addition, the ground within the radius is able to sustain vegetation, as the rejuvenate spell, growing a carpet of green grass at the very least. The ground is fertile regardless of previous damage by a defiler’s radius. Weather does not harm the tree or any terrain within its protective aura.
Bonus Spells (Su): A cleric or druid who prepares spells within 5 ft. of the tree can cast the following spells as bonus spells: augury, divination, heal, and scrying. The cleric or druid receives only spells he could normally prepare, and the bonus spells last until the next time he prepares spells. Up to four spellcasters can receive this benefit each day.
Gray Traits: The Shadow Tree is immune to all negative energy attacks. It also receives a +4 competence bonus to all saves regarding paralysis, stunning, disease, death effects and any necromantic effect.
Regrowth (Ex): Every hour, the tree heals 15 hit points and negative levels. The tree grows back damaged branches, roots, and leaves, fully restoring itself in a week.
Turnable (Ex): Because it is so close to the Gray, the tree can be turned, rebuked, or commanded. It has +4 turn resistance. This has the effect of throwing Portynx out of hiding. He then cannot go back for the turning’s duration.
Unnatural Aura (Su): Both wild and domesticated
animals can sense the unnatural prescience of a the gray touched tree of life at a distance of 300 feet. They do not willingly approach nearer than that and panic if forced to do so; they remain panicked as long as they are within range.

Portynx, human spirit, 10th level defiler, 5th level psion
Medium Humanoid (Augmented humanoid, Incorporeal)
Hit Dice: 15d12 (178 hp)
Initiative: +2
Speed: Fly 30 ft. (perfect)
Armor Class: 13 (+2 Dex, +1 deflection), touch 13, flat-footed 11
Base Attack/Grapple: +7/+8
Attack: Corrupting touch +9 melee (1d6 plus 1d4 constitution drain)
Full Attack: Corrupting touch +9/+4 melee (1d6 plus 1d4 constitution drain)
Space/Reach: 5 ft./5 ft.
Special Attacks: Constitution drain, corrupting touch, manifestation
Special Qualities: Addiction to life energy, Darkvision 60 ft., incorporeal traits, rejuvenation, Shadow Tree’s bond, turn resistance +4
Saves: Fort +4, Ref +6 , Will +10
Abilities: Str 13, Dex 14, Con -, Int 18, Wis 9, Cha 13
Skills: Bluff +6, Concentration +18, Decipher script +15, Hide +15, Knowledge (arcana) +22, Knowledge (psionics) +14, Knowledge (ancient history) +14, Listen +14, Psicraft +14, Search +12, Spellcraft +22, Spot +14 Languages: Trade, Gulg, Nibenese (w), Elven.
Feats: Ability focus [draining touch], Efficient raze, Fast raze, Greater psionic endowment, Path sinister, Psionic endowment, Scribe scroll, Silent spell, Still spell
Environment: The Shadow Tree
Organization: Unique
Challenge Rating: 18
Alignment: Lawful evil
Advancement: by character class

From the tree emerges a bald emaciated humanoid dressed in ancient black robes adorned with a array of leather pouches. A bright green and gold aura surrounds his skeletal frame as if he is about to burst with energy. Behind his defiler’s goggle, you feel his cold stare sizing you up. A grin that shows way to many teeth for a human, suddenly lights up his pale face.

Combat
Constitution drain (Su): Portynx’s touch drains 1d4 points of constitution in addition to his corrupting touch ability.
Corrupting touch (Su): When Portynx hits a living target with its incorporeal touch attack, he deals 1d6 points of damage. Against creatures in the Gray, he adds his Strength modifier to attack and damage rolls. Against targets not in the Gray, he adds his Dexterity modifier to attack rolls only.
Addiction to life energy: Portynx has become totally addicted to the life energy of the Shadow Tree. He has become drunk on the energies and is lost to them. In so doing, he is less and less concerned with his on security.
If the tree is attacked, Portynx may try to quit its consumption and protect the tree if he succeeds at a Will check of DC 22 each round or until the tree is reduced to half its hit points. Every round he fights, there is a 5% chance he quits fighting for one round to suck the tree’s energy. He may also be thrown out if the tree is successfully turned.
Shadow Tree’s bond (Ex): His close bond to the Shadow Tree permits Portynx to use the bonus spells the tree gives as if he were a druid or cleric. In addition, he is always considered to be in abundant terrain when spellcasting and casts his spells as if he were one level higher.

Typical Wizard Spells Prepared (caster level 10th): 0―acid splash, detect magic, ghost sounds, touch of fatigue (DC 14); 1st―cause fear (DC 15), protection from good, silent image, shield, ray of enfeeblement; 2nd―acid arrow, blindness/deafness (DC 16), death mark (DC 16), resist energy, summon swarm; 3rd―deep slumber (DC 17), hold person (DC 17), ray of exhaustion (DC 17), zombie berry;4th―animate dead, enervation, globe of invulnerability, summon monster IV; 5th―cerulean hail (DC 19), cloudkill (DC 19).

Psion (Telepath) Powers Known (PP 35; manifester level 5th): 1st―conceal thoughts, inertial armor, mindlink, mind thrust(DC 15), psionic charm (DC 15); 2nd―brain lock (DC 16), id insinuation (DC 16), psionic suggestion (DC 16), thought shield; 3rd―crisis of breath (DC 17), false sensory input (DC 17).

Possessions: bone dagger, spellbook.

[Band2]

originally posted by the_peacebringer

I present to you Vamah of the shield, Ambo-fari of the Dwarven People: Urnhomoso Vamahjizonu.

Vamah of the Shield, Female dwarven banshee, 14th-Level Fighter
Medium Undead (Augmented Humanoid, Psionic)
Hit Dice: 14d12 ( 152 hp)
Initiative: +1
Speed: 20 ft. (4 squares)
Armor Class: 27 (+1 Dex, +5 natural, +8 +3 metal breastplate armor, +3 +1 large metal shield), touch 11, flat-footed 26
Base Attack/Grapple: +14/+17
Attack: +2 waraxe +25 melee (1d10+12/x3) or slam +22 melee (1d6+8)
Full Attack: +2 waraxe +25/+20/+15 melee
(1d10+12/x3) or slam +22/+17/+12 melee (1d6+8)
Space/Reach: 5 ft./5 ft.
Special Attacks: Cause despair, gaze of frenzy, guilt stare, psi-like abilities
Special Qualities: Bound to an area, code of honour, damage reduction 15/magic, darkvision 60 ft., dwarf traits, enduring focus, Gray toughness 2, immunity to turning, resistance to fire 10
Saves: Fort +9, Ref +5, Will +4
Abilities: Str 27, Dex 12, Con —, Int 8, Wis 11, Cha 18
Skills: Climb +13, Intimidate +11, Knowledge (history) +9, Knowledge (warcraft) +4, Listen +10, Search +9
Feats: Cleave, Combat Reflexes, Dodge, Improved Bull Rush, Power Attack, Weapon Focus (waraxe), Weapon Specialization (waraxe)
Environment: Daga-fari of the Urhnomoso Vamahjizonu
Organization: Unique
Challenge Rating: 18
Alignment: Lawful evil
Advancement: By character class

Combat
Cause despair (Su): All living beings in a range of 60 feat of Vamah lose hope and becomes shaken if they fail a Will save. Victims suffer a –2 penalty on all attack and damage rolls, saves and skill checks for 7 minutes.
Gaze of Frenzy (Su): Living creatures within 30 ft. that meet a Vamah’s gaze must make a Will save or enter an uncontrollable frenzy for 2d6 minutes. During this time, victims attack the nearest creature as though confused; if no creatures are nearby, a victim goes in search of foes. An affected creature never attacks the banshee while in a frenzy. Whether or not the save is successful, that creature cannot be affected again by the Vamah’s gaze for 24 hours unless the banshee actively gazes at it. Once per day as a full-round action, the banshee can actively
gaze at all creatures within 30 ft. Each must make a Will save or frenzy.
Guilt stare (Su): Vamah’s gaze can cause one’s most painful memories to surface. The victim is wracked with guilt over some small incidents that happened years ago in its life. Creatures that make their Will save negate the effect. Creatures that fail their save are affected as if they were nauseated.
Psi-Like Abilities: 3/day—hostile empathic transfer(80 hp,20-foot-radius spread*), inflict pain(DC 21, 6 targets within 15 feet*), recall agony(13d6, DC 21*). Manifester level 14. The save DCs are Charisma-based.
*Includes augmentation for the dwarven banshee’s manifester level.
Bound to an area: Vamah is bound to stay in her People’s Daga-fari. This is a bond that was created both by her failure and the Oba.
Code of honour: Vamah may not hurt a dwarf other than as self-defense.
Damage Reduction (Su): The magically toughened form of abanshee gives Vamah damage reduction 15/magic. Its natural weapons are treated as magic weapons for the purpose of overcoming damage reduction.
Enduring Focus (Su): Even if Vamah is destroyed, she rises again the following sunset. The only way to permanently destroy her is to complete the task she could not. Which is to bring back at least one of her descendants to the old ways. Killing the banshee in the Gray prevents her from returning to life.
Skills: Vamah has gained a +10 circumstance bonus to her Knowledge (history) checks.

[Band2]

originally posted by the_peacebringer

More People of Gulg… hope you enjoy.

Sorojokahunay (fire-eyed-People of the angry mind)
History: Part of the first uniting tribes against the Desert Makers, the Sorojokahunay believe they were born from the pure aggressive emotions of the great forest goddess. The mental energies are controlled by anger and not meant to be limited by the puny ways of Tarandas. Doesn’t a young K’lar die with a burned up mind if not strong enough for his own psionic energy? Many divisions exist in the Seer’s dagada between the disciples of Tarandas and themselves and they fight to regain their lost popularity.
Appearance: Beings of eternal anger and vengefulness, these individuals have almost permanently bloodshot eyes. Their skin denotes their early ancestry with Gulg’s first tribes. One can mistake them physically with the Sitakojo, their cousins, but he will usually not live long after that error.
Religion: A People of Fire that fuels its power with Fire’s aggressiveness. The elders sometimes don’t even wait for death to cast themselves on their funeral pyres, believe the burning pain will set their consciousness free from their body back to the Oba’s emotions.
Rituals of note: Burning their skin to augment their mental power happens often. Other rituals involve psionic and physical combat that often leaves one participant bleeding his brain out by his nose. Some friendly but still dangerous combats are also performed with one allied People on festival nights; the Klarozonu which have many close affinities with the angry People.

Sitakojo Tagadonuu (egg-people who are friend of Sitak)
History: Tokah and Sitak were great practical jokers from the Sorojokahunay People. They were always in competition to know who was the best at playing tricks on each other, much to the disappointment and anger of their psion elders. Normal to the Sorojokahunay’s temperament, Tokah and Sitak’s tricks grew more and more aggressive as time went on until finally Tokah turned Sitak into a bird at the same time Sitak turned Tokah into an agafari tree. Sitak managed to keep some of its psionic powers and so perched himself onto Tokah great limbs as the sole victor of the contest. Because of his link to his family, a schism was formed in the wilder People and the Sitakojo People was born.
Appearance: Their ancestral lineage show them as once being of the Sorojokahunay People. Their skin is dark brown and they have a great tendency to have a short temper. They have the same bloodshot eyes of their cousin. Many adorn themselves only of sitak feathers.
Religion: A very chaotic People, the Sitakojo are worshippers of the element of Air. They bury their dead in Sitak feathers before igniting the funeral pyre. All ask Sitak to guide the newly arrive spirit to the rebirth cycle into a bird. They put much belief in the Oba, although they are a hyperactive People who don’t mind change. Many have been exiled or sent to the slave pits for having rebellious tendencies.
Rituals of note: Many have a sitak familiar and treat it with much respect. It as been made law in Gulg to never hurt that bird no matter how annoying they can be because of the Sitakojo. They are the most fun loving Gulg and have many nights of complete revelry. Many rituals consist in creating elaborate pranks. Even nobles have been known to “hunt” individual to make pranks on them. These pranks are rarely deadly.

Kokiji Tajirizonu (people of the Sunken Mountain who of old came from Tajiri)
History: Tajiri was a great warrior of his mountain tribe. He was hunting in the valley below one day when a great shaking made the tribe’s mountain sink in the ground. He ran back to his village and found nothing but a few survivors amidst the rubble. He sought counsel the Oba’s priests in the new village of Gulg to make give his mountain back. Unfortunately, the priests said it was the Desert Makers’ doing and so couldn’t be undone by the Oba. They offered the valiant warrior to unite against the Desert Makers and so be given a place of protection for him and his kin. With a new desire of vengeance for the Desert Makers, the wise warrior accepted the offer.
Appearance: Almost as dark of skin as the Obono People, although more soot colored, this People is a tall and slender one. If not for their rounded ears and almost black skin, one could almost mistake them for small elves. Mountain tattoos adorn their forehead.
Religion: Remembering their lineage, Earth is their revered element. They build small mounds of stone as funeral tombs for the most respected individuals near their Daga-fari. The Oba is much in their heart for the action she takes against those who have destroyed their precious home.
Rituals of note: Many pilgrimages are made where the Sunken mountain is thought to have been, and others in the Windbreak mountain to keep their climbing skills from disappearing. Great dances are held around the funeral mounds and a yearly gladiatorial event pits this Peoples warriors to a master of the mountain game in the arena. A special mound is created each year and as much as thirty contestants enter. When there is only one left on top without any contenders, this man or woman will be the honorary Ambo-fari’s assistant for the year. He delves in the Ambo-fari’s teachings about history, the spirit world and the likes living off the community’s work.

Jurumay (sap-blood children of tree herder tribe)
History: The Jurumay actually believe that they are the first People to have been born from the Agafari acorns which makes them direct descendants of the Oba. In their minds, the lesser Peoples are to some extent related to them but only they are the goddess’ legitimate children. They try to keep their blood as pure as possible and have succeeded very well throughout the many years. Strangely, the Jurumay seem to be the most unstable of all People. Many are possessed by evil spirits while others are cursed at birth with strange deformities. These conditions are believed to be brought by the spirits that would bring the desert to their forests. From time to time, a few are born has perfect beings: peak physical, mental and spiritual conditioned humans. These are held in awe and are usually picked by the Oba to be trained as templar. This is a most joyous event within the People.
Appearance: Of a paler brown than most Gulg, these are sickly looking People. Strange maladies attack both the physical and the mental conditions, making some scream at unseen spirits or others drool like a beast. Some have deformed limbs or face, giving them a bestial look at time. Most are autonomous, though, surviving with the worst of their curses. Many wear intricately worked mask to keep the evil spirits from plaguing them further. Nevertheless, pride runs in their veins and they see other People, especially the newest ones as inferior to them.
Religion: These are essentially a People of the Earth element. They bury their dead in the forest where they plant a young agafari over the deceased. They are the most fanatically loyal People of Gulg in their beliefs of their Oba and will do anything to please her. Many are usually found amidst the levy to the Dragon each year as an act of devotion.
Ritual of note: Many of the deformed individuals flay themselves to purge the evil spirits out of their bodies. Many sacrifices are performed, either animal or human at Gulgs many yearly festivals to send spirit warriors to combat the spirits beyond this world. When a child seems to be to affected by the spirit, it is sent early on the Forest Walk and usually are never seen again. The ones that do make it back are seen as individuals of great spirit. This mean that they are prospective warriors to keep the fight going in the spirit world. The Jurumay also don masks to fight the spirits in this world whenever either moons are full but the spirit world battle are thought to be more effective.

[Band2]

originally posted by the_peacebringer

Here is the the Ambo-fari of the Obante Kopokono People (don’t worry… I don’t plan on posting anymore NPCs for a while ):

Zajacholu, male human thrax, Ambo-fari of the Kopokono, 14th level water cleric
Medium humanoid (psionic)
Hit Dice: 14d8+56 (140 hp)
Initiative: +4
Speed: 30 ft. (6 squares)
Armor Class: 22 (+4 Dex, +4 natural, +4 +2 leather armor), touch 14, flat-footed 18
Base Attack/Grapple: +10/+20
Attack: Fist +16 melee (1d3+6)
Full Attack: Fist +16/+11 melee (1d3+6)
Space/Reach: 5 ft./5 ft.
Special Attacks: Create thrax, granted power, psi-like abilities, turn undead, water drain
Special Qualities: Darkvision 60 ft.
Saves: Fort +11, Ref +8 , Will +13
Abilities: Str 22, Dex 18, Con 19, Int 12, Wis 19, Cha 13
Skills: Bluff +11, Concentration +21, Hide +8, Intimidate +11, Knowledge (arcana) +6, Knowledge (history) +6, Knowledge (nature) +3, Knowledge (religion) +18, Listen +10, Move silently +8, Spellcraft +9, Spot +10, Survival +6, Languages: Trade, Gulg.
Feats: Ability focus [water drain], Alertness, Craft wondrous item, Improved grapple, Improved unarmed strike, Maximize spell, Nature’s child, Persuasive
Environment: Gulg
Organization: Unique
Challenge Rating: 17
Alignment: Neutral evil
Advancement: by character class

In the muck, near the Kopokono’s Daga-fari, stands a gaunt and frail humanoid that would be as tall as an elf if it weren’t for his bent back. His body is wrapped in dirty rags from head to toe as if he had a contagious disease. As he turns around, you notice a slender wicker fetish that resembles a feline, hanging from its neck. As you meet the Ambo-fari’s menacing stare, you notice his completely blue eyes; surely a gift from his elemental lords.

Zajacholu is this People’s Ambo-fari. He is a priest of Water cursed by thraxdom. He has managed to hide his condition wearing bandages as a leper. Gulgs universally fear him for all the superstitions surrounding the Obante Kopokono. He is intelligent enough to know making other thrax would be a death sentence so he wisely disposes of his victims and drains bodies of their waters letting the Gulgs know that the dead must give back them for the living.

Combat
Domain granted Power: Armor and equipment penalties do not apply to swimming, as long as Zajacholu’s both hands are free. he rebuke/command water elemental creatures as a good cleric rebukes/commands undead.
Domain granted Power: Water that Zajacholu has personally carried continuously for the last 24 hours becomes enchanted: all who drink at least a quart are healed of 1d8 points of damage. Drinking more than one quart per day has no additional effect. he may only enchant 5 quarts each day. Zajacholu uses this ability rarely on others.
Create Thrax (Su): A humanoid that takes damage from Zajacholu’s water drain ability must make a Fortitude save DC 18 or slowly become a thrax. The creature suffers intense thirst and requires double its normal water intake, becoming a thrax after 1d4 weeks. A remove curse spell prevents transformation if cast before the end of this time.
Psi-Like Abilities: 3/day—ego whip (3d4 charisma, DC 17*), empty mind (+15 bonus*), energy adaptation (immediate action*), greater concealing amorpha, mind thrust (14d10, DC 19*), painful strike (swift action*), shadow body (ML 15th), thought shield (14 rounds, PR 22*).
Manifester level 14. The save DCs are Charisma-based.
*Includes augmentation for the thrax’s manifester level.
Water Drain (Su): A thrax can drain water from a living victim with its finger suckers by making a successful grapple check. If it pins the foe, it drains water, dealing 1d4 points of Constitution drain each round the pin is maintained unless the opponent makes a Fortitude save DC 20 to negate the drain.

Water cleric domain: Despair of the drowned, Living water; Divine spells/day (caster level 14th): 0-6, 1st-6+1, 2nd-6+1, 3rd-5+1, 4th-5+1, 5th-3+1, 6th-3+1, 7th-2+1; Cleric save DC: 14 +SL

Possessions: Bowl of commanding Water elementals, Fetish of Protection (as Scarab of Protection in DMG), +2 Inix leather armor

[Band2]

originally posted by the_peacebringer

Here is what I’ve come up with for the hegbo. A small four-multifaceted-eyed lizard with a bony plate on its head (that looks a bit like the bonokopu leaf) and a pineal gland the size of a golf ball (for child protection). The biped has three-clawed fingers on the forepaws that are used to dig for food (and a bit for physical protection) and powerful jumpy rear limbs. A large bony lump protects its lower back (from mating swarms) and a few plates are scattered on the upper regions.

The hegbo males (not yet posted) are much smaller then the females (one size category lower). They live mainly in swarms. This is how they hunt (small insects, birds and mammals), and mate. The mating process involves swarming the female. Many male death occur, the female not liking the frenzied males’ method. When the female is bearing young, pheromones glands are activated to repulse male swarms. This lasts until the young leave the nest.

Male hegbo are considered pests in Gulg and are often hunted by children when populations grow too dense. A few are domesticated by psions but most are lost to their instinct when a swarm passes by. The females are held in awe and sacred to Gulgs, but their domestication is not even considered since they grow crazily protective whenever “something else” is close to her young and attacks even without the victim knowing of their presence (from a distance of 15 feet).

The males’ stats will be divided as individuals and swarm. I am new at creating monsters so any comments or suggestions are welcomed.

Hegbo, female
Small Animal (psionic)Hit Dice: 4d8+12 (32 hp)
Initiative: +2
Speed: 30 ft. (8 squares)
Armor Class: 16 (+1 size, +1 Dex, +3 natural), touch 13, flat-footed 14
Base Attack/ Grapple: +2/-2
Attack: Claw +3 melee (1d4)
Full Attack: 2 claws +3 melee (1d4) and bite +1 melee (1d3)
Space/ Reach: 5 ft./ 5 ft.
Special Attacks: Mother’s rage, psi-like abilities
Special Qualities: Darkvision 60 ft., low-light vision
Saves: Fort +5, Ref +6, Will +3
Abilities: Str 10, Dex 15, Con 13, Int 2, Wis 14, Cha 13
Skills: Hide +10, Jump +8, Listen +10, Spot +10, Survival +6
Feats: Alertness, Multiattack
Environment: Crescent Forest
Organization: Solitary, pair, clutch (3-5), colony (6-11)
Challenge Rating: 2
Treasure: None
Alignment: Always neutral
Advancement: 5-6 HD (Small); 7-8 HD (Medium)
Level Adjustment: -

Before you know what’s happening, you feel your mind being seared by an anguished squeal. Through the black veil that is engulfing your vision, you see a red reptilian biped as tall as a child, four eyes looking at you while a swarm of miniature version of the beast scatter in the bush. As you fall unconscious you realize you’ve accidentally stumbled on a hegbo mother and her young.

Combat
Mother’s rage (Ex): A hegbo that takes damage in combat while protecting its young or when its young are injured flies into a beserk rage on its turn, clawing and biting madly until either it or its opponents are dead. It gains +4 to Strength, +4 to Constitution, and –2 to Armor Class. The creature can end its rage when her young are safe at which time it may flee.
Psi-like abilities (Su): At will-detect hostile intent (swift action, centered on young, unlimited range) ; 3/day-chameleon, mind thrust (4d10, DC 13); 1/day-psionic blast (as 5th-level manifester)
Manifester level 4th. The save DCs are Charisma-based.
*Includes augmentation for the creature’s manifester level.
Skill: The female hegbo get a +4 racial bonus to Hide checks due to their coloration and have a +4 racial bonus on Listen and Spot checks.
The female hegbo also gets a +4 racial bonus to Jump and Survival checks.

Bonokopu (giant red fronds)
The Gulgs know to steer clear of the red fronds for they are ideal camouflage for mothering hegbo. It provides them with a +2 circumstance bonus to Hide checks.