The Magnum Compendium of Telluria

THE BIRTH OF THE SUN AND THE MOON

“The Moon, seized by a surge of devoted passion, dared to address the august Sun with a solemn proposal of nuptial union; she, however, immersed in hesitations of ineffable nature, replied with courteous evasion, entreating him for an interregnum of time to ponder so grave an intent.” Writing of Parvus Civis

According to what is told, when the world was still young and the gods newly born, Hemerus, lord of light, traversed the skies each day bearing his Solar Aegis. His radiance warmed the world below and caused mortals and immortals alike to perceive the greatness of his presence during those preambular days of creation.

One day, however, while contemplating creation, he observed that every creature left behind descendants. It was then that he understood that he himself must also beget offspring. With his wife Nyctis, lady of the night, he fathered his first child. He was named Seleneus by his mother and, to the astonishment of his father, the young god was born pale and imperfect, for he possessed only a single eye upon his face. Despite this deformity, he bore within himself the luminous spark of Hemerus, though mingled with his mother’s shadow. This fact made it impossible for his light to ever equal the splendor of his father.

Restless and disappointed by what had come to pass, Hemerus sought the counsel of his sister Arexia, the three-faced lady of all destinies. Upon hearing from her that a king marked by lack would ever be an omen of calamity, he declared that Seleneus could not be his heir. Driven by vanity, Hemerus secretly took his sister Nastara, goddess of life, and with her begot Aurelia, who from birth shone like molten gold. Of her worthiness to bear his legacy, the father had no doubt. When she came of age, Hemerus entrusted her with the Solar Aegis, and Aurelia began to guide the firmament each day in her father’s stead.

Nyctis, however, consumed by jealousy and wrath, could not endure the sight of her stepdaughter. She never allowed the Sun to cross her dominions and, for this reason, the star was never seen traversing the night. At times her fury is so great that she hurls herself against Aurelia, and this clash men call an eclipse. Yet her vengeance did not end with the stepdaughter. Nastara, her sister, likewise did not escape her ire. In the final half of the year, when nights overcome days, Nyctis oppresses the goddess of life and, in alliance with Glacia, envelops the world in cold and scarcity, thus giving rise to winter and to famine.

As for Seleneus, rejected by his father, he found refuge in the arms of his mother. He roams the night sky as its pale guardian, and Nyctis wraps him in her veil of shadows. At times she conceals him entirely, at others she allows him to escape in part, and at certain moments she reveals him in full. For this reason, humankind is able to reckon time through the phases of the Moon, and Seleneus, together with Croteus, his uncle, are those who govern the calendars.

ANGELIC HIERARCHY

According to Therist theology, angels possess a well-defined hierarchy arising from their ordered nature. Each “caste” or “class” of angel is known as a choir. Although the choirs diverge in certain strands of the Therist faith, there is a consensus that they number nine in total, classified into three groups of three, called spheres, each choir being ruled by an archangel. This hierarchy is organized from the spheres closest to the Creator to those closest to the World. Each sphere also represents a parallel with the totality of being, encompassing body, mind, and spirit.

What follows is the hierarchy described in the Book of Angels, by the natural philosopher Ludwig of Mustela, who in his youth, while a member of the clergy, compiled and gathered the information contained in the canonical work Of the Sacred Scriptures of Thero. This work appears to be the oldest source on the subject and is, without doubt, the most highly regarded by scholars.

Sphere of the Spirit

Also called the First Sphere, this is the one of the highest and most absolute principle, associated with primordial purity and the direct manifestation of the divine. It is the sphere closest to the Creator, where the fire of the spirit and the divine will are expressed in their form unaltered by the World. It is said that the angels belonging to this sphere are incapable of exercising free will in the manner of mortal beings, for the proximity of the Creator’s will ultimately inhibits it. It is commonly stated that the angels of this sphere are, in practice, appendages or extensions of the Creator’s unwavering will.

Seraphim

The Seraphim constitute the highest choir of the angelic hierarchy and maintain the greatest proximity to the Creator. They are responsible for executing and sustaining the divine will, from which they receive orders directly. Traditionally described as beings of pure flame and light, they are depicted adorned with six wings that entirely envelop their form. Their ruling archangel is Sulphiel, the most powerful among the angels, sometimes referred to as the Prince of Angels or “the Voice of God,” for he alone is authorized to behold the Creator in all His splendor and to maintain direct contact with Him, transmitting the Creator’s designs to his brethren.

Ophanim

Also known as “Thrones,” the Ophanim are the pillars of cosmic order and represent the wheel of divine law, which moves ceaselessly to sustain the universe. It falls to them to preserve the harmonious flow of celestial energies, ensuring the stability and coherence of the laws that govern the cosmos. They are depicted as flaming wheels filled with eyes, capable of detecting any disturbance within the celestial spheres. Their archangel is Celiel, the second in command among the celestial hosts.

Hashimalim

The Hashimalim act as regulators of the angelic hierarchy, supervising and organizing the functions of the lower choirs. Associated with divine energy and light, they are often described as possessing an intensely radiant appearance and bearing three pairs of wings. Tradition also attributes to them a role in divine judgments, in which they act as executors and interpreters of celestial law. Their archangel is Zhuriel, the Just.

Sphere of the Mind

The Sphere of the Mind, or Second Sphere, occupies the intermediate domain between the Spirit and the World, being responsible for translating the divine will and giving form, law, and structure to the physical world. The angels of this sphere act as regulators, builders, and preservers of the structure of the material world, expressing the divine intellect that orders and sustains the cosmos. Some later authors tend to place the Cherubim within the Sphere of the Body, with the Erelim assuming their place in the Sphere of the Mind.

Elohim

The Elohim are a particularly emblematic class of angels, responsible for the cosmic order of the physical universe, ensuring that the world functions according to the Creator’s design. In some strands of Therist theology, they are interpreted as demiurges, charged with giving form to that which the Creator conceived. This attribution stems from the belief that the Creator, being absolutely divine, could not maintain direct contact with mortal and impure matter. Their appearance is not fixed, being commonly described as tangles of arms and eyes, endowed with two pairs of wings.

Furthermore, certain philosophical schools maintain that the gods and other powerful spirits worshiped in different religions would in fact be Elohim who deviated from their original function and became corrupted, coming to pass themselves off as gods and to deceive mortals. According to the principal Therist creation myth concerning the origin of humanity, humankind would descend from Elohim who fell in love with the world and with matter, ultimately becoming trapped within mortal bodies. Their ruling archangel is Zarachel, the Faithful.

Sopherim

The Sopherim are regarded as the celestial scribes, entrusted with maintaining precise and exact records of all events that have occurred in the history of the world, from creation to the present day. They are also responsible for preserving sacred teachings and divine traditions, ensuring that this knowledge is transmitted to mortals. Their appearance is generally described as that of multifaceted beings, bearing two pairs of wings. The archangel of the Sopherim is Zephaniel, the bearer of the Book of Destiny, in which the totality of the world’s history is recorded, from its creation to the present time, or to its ultimate end according to some versions. The existence of such a work has given rise to extensive philosophical debates over the centuries, for many thinkers argue that a book capable of containing, with absolute accuracy, the totality of the universe and its history would be a perfect simulacrum of reality itself. According to this line of thought, to describe the universe in its entirety would be equivalent to recreating it, rendering the record and the recorded object indistinguishable.

Cherubim

The Cherubim act as guardians and warriors of the celestial hosts, responsible for protecting the heavens and sacred places, as well as for defending mortals from demons and other malevolent entities. In Therist eschatology, it is they who will face the demonic legions in the struggle to free the world from evil. They are frequently represented with two pairs of wings and four heads, those of a man, an eagle, an ox, and a lion, symbolizing, respectively, wisdom, keen sight, strength, and courage. Their current archangel is Thamael, the only one among the archangels to have succeeded another in his post, for his predecessor lost it after rebelling against the Creator, when the latter decreed that the corrupted Elohim who had become mortal would be forgiven for their transgression.

Sphere of the Body

Finally, the Third Sphere, or Sphere of the Body, is where the angels who maintain direct contact with the world of humankind reside, acting, protecting, conveying messages, and carrying out divine justice among mortals. They represent the lowest plane of the angelic hierarchy, in which the divine becomes present through its relationship with “humanity.”

Erelim

The Erelim constitute the seventh angelic choir and are frequently associated with the execution of divine justice. Although they are sometimes linked to tragedies and misfortune, such an association is considered unjust, for they are also responsible for granting blessings to the righteous and deserving. In art and scripture, they are often depicted bearing scales and swords, symbols of justice and divine force employed to maintain the balance of the world. According to tradition, this was the caste that lost the greatest number of its members during the celestial revolts, which may have contributed to its negative reputation. Their archangel is Ombriel, the Blind, an epithet acquired due to his absolute impartiality.

Malakhim

The Malakhim are regarded as the messengers of the celestial hosts, acting as intermediaries between the world of mortals and the divine planes. They are responsible for carrying the prayers of the faithful to the heavens, as well as for transmitting divine inspirations and the Creator’s commands to earthly beings. They are generally depicted as winged men of divine aspect or simply as white birds. Their archangel is Sachariel, the one who announced the coming of Thero by rending the heavens with a comet, as well as his death by conjuring earthquakes. It is also said that Sachariel will be responsible for announcing to humankind the nearness of the end of times, through his eschatological trumpet.

Ishim

FLYING RAT

“I tell you, the old prophecies are being fulfilled: for this cursed blight, which the magi in their ivory towers call flying rats, is in truth the very incarnation of the Horseman of Pestilence upon his pale steed.” Words spoken by an anonymous preacher in Luminara.

The flying rats (Rattus teratopterus), sometimes called naked rats (in their juvenile stage), plague steeds, or even hell bats, are precisely what their name suggests: rats endowed with the ability to fly. This trait manifests once they reach reproductive maturity, when they finally develop functional wings.

They are strictly synanthropic creatures, nocturnal in habit and exceedingly aggressive in behavior. Their diet consists of organic refuse, carrion, and small animals such as insects, rats, pigeons, and—less commonly—domestic animals, with even reports of attacks on newborn infants.

The first accounts of these creatures date back to the year 1336 C.E., in the Erulian city of Luminara. At first, they were believed to be an unusual infestation of bats and rats, but it soon became clear that the phenomenon was of a far more sinister nature: these were, in fact, bionomically modified rats.

Characteristics

The flying rat can be described as a winged mammal that, in its juvenile stage, resembles a common brown rat but diverges drastically from that form upon reaching sexual maturity. It has little to no fur, with loose pinkish skin that renders it highly sensitive to sunlight, which it avoids at all costs. It also possesses a short tail and wings formed by a patagium, supported by the abnormal elongation of the fifth digit of the forelimb.

They exhibit large, prominent nostrils with small appendages functioning as specialized sensory structures. Their sense of smell is keen, and their hearing is highly developed, aided by bat-like ears that facilitate navigation in low light. Their incisors remain perpetually exposed and, as with all rodents, grow continuously, requiring constant gnawing.

These nasal structures, beyond olfaction, contain specialized cells with trace amounts of silver, seemingly granting the animals an additional sense that allows them to “detect magic.” This sensitivity draws them toward places where arcane practices are common, as well as toward creatures and objects imbued with magical properties. Silver naturally reacts to magical energy, functioning as an internal compass within the creature.

They do not appear sensitive to pain (or display remarkable tolerance to it) and are notably resistant to most substances employed in poisoning attempts aimed at exterminating them.

Reproduction

Reproductive age is reached at around six months, when metamorphosis is complete. These animals can reproduce year-round, and under favorable conditions, females may carry several pregnancies annually. Gestation lasts about two weeks, with litters of up to twenty pups, fostering exponential population growth.

The pups are born highly premature and underdeveloped. Females may produce small amounts of milk but rarely nurse; instead, they give birth in places where newborns can access food, such as storage sites or decaying carcasses, sometimes supplementing with additional resources. From birth, pups already possess well-formed teeth, enabling them to feed immediately on available organic matter.

Mortality rates during this stage are high, as the pups are extremely fragile, with many presenting congenital defects. Common malformations include underdeveloped limbs, incomplete skin formation, or absence of teeth—leading to starvation. Such anomalies are likely the result of their artificial nature, whose unstable bionomy produces frequent malformations. It is also not uncommon for pups to be preyed upon by rats, by other adults of the colony, or even by their own parents in times of scarcity.

Metamorphosis

At birth, pups are in a larval-like state: blind, limbless, and guided solely by smell and hearing in their search for food. Despite their overall frailty, they already possess developed incisors, allowing immediate feeding.

During the first weeks, limbs gradually develop alongside ears and other features. At this stage, the animal’s appearance approaches that of a common rat, albeit with slight differences such as ear morphology and the clear absence of fur.

Around the third month, the species’ distinctive transformations appear. The fifth digit of the forelimb elongates abnormally while the patagium extends, preparing the wing structure. The tail, initially long, shortens and fuses at the base, while the nostrils enlarge and protrude. Some individuals are already capable of rudimentary gliding during this period.

By six months, metamorphosis is complete. The animal now has fully functional wings, a body adapted for flight, and all adult features. At this stage, they are reproductively viable, closing the developmental cycle. Throughout growth, their metabolism remains extremely accelerated. Juveniles must consume nearly twice the food intake of adults to sustain the intense structural modifications of metamorphosis.

Origin

It is now widely accepted that the flying rats were conceived by the Nulduchian mage Gobaff of Fullo, though for a long time the details of their creation remained obscure, shrouded in rumors and contradictory accounts—many tied to apocalyptic portents. Recently, however, an anonymous report published in The Luminar, from a source considered reliable by the paper itself, cast new light on the events nearly ten years after their occurrence:

“It seems the flying rats were the result of an attempt to create a living weapon, capable of infiltrating enemy cities and spreading disease and plague within their walls (as if common rats did not already serve that role well enough). Gobaff of Fullo was in charge of the project, but the Coven ultimately rejected his proposal; they have grown far more cautious in recent years regarding bionomy. For years nothing was heard of these creatures, until Elinele Lavill—the same sorceress who once rained fire upon the ships of Sales—found one of the little demons gnawing at one of her grimoires. She incinerated it on the spot, for she had a true fear of rats. Soon she discovered more, and realized an entire colony had nested within her walls. That same day, Elinele brought down her own mansion, the quake felt even in the Fountain District. It is said Gobaff bore a grudge against the lady, if one may call a sorceress a ‘lady,’ and in vengeance released some of his prototype rats into her residence. If so, the spell turned against the spellcaster, for no one has ever regained control over these creatures.”

If we accept this account as true, many obscurities become clearer. The Coven, it seems, concealed most of the facts, unwilling to embroil itself in another scandal, leaving Gobaff as the scapegoat. Gobaff was no innocent—after all, he released the rats in the first place—but the question remains: if the Coven truly disapproved of the project, why did they not ensure these abominations were eradicated when they had the chance? And if the work continued despite official disapproval, where are those who carried it forward?

Embora esta edição do The Luminar tenha causado alguma comoção entre os literatos da cidade, o Coven nunca se dignou a responder. Assim, resta apenas a dúvida quanto à veracidade dessas alegações.

In the end, Gobaff was tried by the Coven and condemned by Archmage Aelianus to capital punishment less than six months after the release of the rats. He was displayed naked in the public square, bound in chains of magesteel for three days. On the third day, he was delivered to his own creation: devoured by his rats. Naturally, the chains had to be removed, as magesteel also weakened them; too feeble to call upon thaumaturgy, Gobaff perished. As for the others involved in the project, nothing is known—neither their identities nor their fates.

Yellow Plague

The first outbreak of the Yellow Plague occurred shortly after the discovery of the flying rats. Its true origin remains uncertain, though some insist the disease emerged directly from the creatures. The more accepted hypothesis is that Gobaff and his collaborators were indeed developing the illness, and that one of the already-infected rats was inadvertently released.

Whatever the case, it is a scourge that now afflicts cities and, from time to time, resurfaces in new waves, spreading through both flying rats and common ones.

Contagion occurs through direct contact with the secretions of the infected, especially those seeping from pustules, with mere touch sufficient to transmit the disease. Rats carry the rot in their teeth and claws when gnawing corpses or attacking victims, and may also develop pustules themselves. Clothes, books, utensils, and furniture impregnated with the secretion retain the venom for several days, serving as vectors of contagion.

After a brief incubation period of two to four days, symptoms appear: chills, soon followed by high fever. Then emerge the cutaneous lesions that give the plague its name: yellowish pustules that erupt and spread across the entire body. The itching is violent, leading sufferers to scratch themselves raw. When the pustules rupture, they exude a thick, viscous pus of yellow-green hue and putrid odor.

GEOCLASTY

"By the power that flows from the womb of the earth, I invoke the telluric forces..." Opening words of a geoclasty spell

Geoclasty is the mystical art by which the sorcerer extracts, separates, and purifies metals found within rocks. The practitioner manipulates telluric forces to fuse the desired metal and cause it to emerge from its original matrix, completely pure and native. In addition, the geoclast is capable of breaking down amalgams and undoing metallic alloys, as well as extracting metals embedded in living tissue—a practice that is extremely difficult to detect and potentially lethal, since the removal of essential metals such as iron can result in deficiency and lead the target to death. Despite its complexity, such extraction is still possible, even when the metals are highly diluted within the organism.

Moreover, geoclasty has been discovered, in certain cases, to have beneficial effects when applied to creatures contaminated by heavy metals, such as lead or mercury poisoning. In all cases, however, the process is highly demanding for the caster: the more the metal is bound to other substances—or to living tissue itself—the higher the energetic cost of extraction will be.

In arcane traditions, geoclasty is considered an intermediate-level geokinetic technique, and its execution requires a degree of knowledge about the mineral composition of the substrate in order to function effectively. Though powerful, geoclasty leaves behind detectable magical traces, which can be perceived through specific arcane methods. The duration of these traces varies depending on the metal involved—silver, being the most reactive to magic, tends to leave behind residual signatures that persist for much longer.

Ritual Practice

It is uncommon for sorcerers to share their arcane techniques lightly, making it difficult to pinpoint the precise details of rituals, whatever their nature may be. It is known, however, that geoclasty rituals typically require the creation of magical circles traced with salt, chalk, or powdered iron, silver, or cinnabar. The practitioner places the mineral sample at the center of the circle, or in some cases, draws the sigil directly onto the location from which the metal is to be extracted. This practice serves to delineate the operative area and allows for greater focus on the targeted material.

Focusing instruments, such as wands or staves, are often employed to channel the magic more precisely, reducing the effort required. Having small samples of the target metal at hand also facilitates the spellcasting process, serving as catalysts or sympathetic anchors for transmutation.

The conjurer must hold in mind the specific metal they intend to extract or separate from the substrate, being with this technique limited to pure forms of metal: lead, copper, tin, iron, mercury, gold, and silver. There are accounts claiming it is possible to extract all seven metals simultaneously from a single source, but such a feat is considerably more difficult and taxing. In general, it is far safer and more efficient to focus on a single element at a time.

ELEMENTALIST SCHOOL

"At last, we may affirm that the world in which we live is situated between the four elemental planes: water, earth, fire, and air. Taken separately, these elements perfectly embody the concept of primordial chaos and disorder. However, when combined in measured and balanced fashion, they give rise to the ideal conditions for the existence of life as we know it." From On the Hidden Forces That Pervade Reality

Elemental magic is grounded in the notion that thaumaturgical manifestations are sustained by four primordial forces derived from nature: air, earth, fire, and water. Each of these elements embodies a distinct active principle, responsible for imparting to magic its specific properties: the lightness and motion of air; the structure and stability of earth; the transformation and energy of fire; the fluidity and adaptability of water. This form of magic is often associated with the direct manipulation of these natural powers (though not limited to it), granting the caster abilities such as pyrokinesis, geomancy, calcinomancy, tempestariy, among other arcane arts derived from the elemental domains.

The Four Elements

It is common for spellcasters to demonstrate a stronger affinity with a particular element and a weaker connection with others. This makes it more difficult to channel and connect with elemental forces that conflict with the caster’s inner nature—though not impossible.

Air

Air is the most ephemeral of the elements, and its magic deals with speed, movement, and abstraction. It is relatively easy to access in terms of abundance, but requires refined control to sustain and direct with precision. Both impulsive mages, who act without focus, and overly analytical sorcerers, who hesitate too much, may fail in its conjuration. The instability of air demands an agile but not scattered mind. It is a mental element—volatile like thought—capable of generating lightning, creating vacuums, manipulating sound, and moving masses. Yet, its energy easily escapes if not properly channeled. Practitioners of air are often idealistic, creative, and natural strategists, but they frequently fall into the trap of dwelling in the realm of ideas, sometimes neglecting concrete action. Few remain in the same place—or hold the same conviction—for very long.

Earth

Earth is dense, resilient, and profoundly stable. Its magic is the hardest to evoke, requiring patience, preparation, and a deep connection to telluric forces. In return, however, it offers unmatched strength in support, defense, and physical impact. Earth spells tend to be slow but decisive, for like boulders in a landslide, they do not hesitate to crush whatever lies in their path. The practitioner of earth magic must be steady, deliberate, and resilient, in order to receive in exchange results of great durability. Earth mages are builders, slow but purposeful. They favor long and stable rituals, enduring traditions, and solid outcomes. They do not bend easily—but when they do, they move mountains.

Fire

Fire is the most volatile of the four elements, a symbol of sudden transformation and raw energy. Its magic is easily invoked, requiring only an intense emotional focus—rage, fervor, euphoria, courage, or even despair. However, its chaotic nature makes it difficult to contain: the longer it is sustained, the greater the risk of feedback, in which the magic begins to consume the caster's own body—metaphorically and, often enough, literally. It is the element of the impulsive, those who prefer immediate impact over subtlety. The fire mage is driven by a will to act and transform the world. Rarely do they hesitate, but they risk being consumed by the very force that drives them. They are often natural leaders—temperamental, magnetic, and prone to rash decisions.

Water

Water is malleable, receptive, and deeply connected to rhythm and intuition. Its magic flows easily for those who embrace the transitory nature of magical states. Though less destructive than fire, its true strength lies in adaptability and versatility. Water changes state, dissolves, bypasses, and molds. Yet its passivity can lead to the dispersal of magical intent if the caster’s focus is not firm, and may cause unintended outcomes if the practitioner is internally unbalanced—for water resides both in the placid lake and the tsunami that ravages the coast. Water mages are shaped by the inner tides of emotion and by patient observation. They tend to avoid direct confrontation, preferring instead to navigate around obstacles.

Sources of Elemental Power

Elemental power can be channeled from numerous sources, typically in places or periods where the presence of a given element is most intensely manifested. Such points of convergence are seen as intersections between the elemental planes and the material world, functioning as natural catalysts for magical effects.

Air can be accessed anywhere breathable, but reveals its strength most clearly in regions of high atmospheric turbulence—such as storm zones, mountaintops, shifting-sand deserts, or during autumn.

Earth manifests most powerfully in tectonic fault lines, deep caves, mountain ranges, and in springtime, a season when its fertility and stability are renewed.

Fire reaches its peak during summer or at midday, when the sun is at its zenith. It is further empowered in places of high thermal and energetic activity, such as wildfires and active volcanic regions.

The Man-Eater

The following excerpt was transcribed from the journal of Alessandro di Melanzio, a 12th-century naturalist widely regarded as a forerunner of modern naturalism. The original manuscript, now preserved in the Imperial Library of Erulia, forms part of the collection known as the Codex Alexandrinus, a compilation of field notes, species descriptions, and personal chronicles recorded during his travels. This particular passage relates to his first major expedition to the Southern and Eastern Lands, undertaken when he was only 23 years old.

Third day of the sixth month, Year 1163 of the Common Era

It has been a few days since my last entry in this journal. Recent events have left me breathless, and committing thoughts to paper has become a luxury I hesitated to grant myself time for. Today, however, marks four days since I set foot in Razhmet, the Solar City. I have not had enough time to get to know it as I would like. My steps were hurried, with the hours consumed by organizing the journey that will take me to Telbasta, the capital of the Keshian kingdom.

I arranged the details with a group of nomadic elves, the yumboes, who guaranteed me safe passage through the sands. Now, I write these lines before exhaustion and melancholy overcome me, trying to record the events of the previous night.

Before our departure, I was warned about the dangers of the path: from scorpions and sand serpents, which bury themselves to strike at the feet of the unwary, to leucrocottas, creatures that mimic human voices to lure them. I confess that the latter particularly piqued my interest, but I ultimately agreed with the guides that I would not stray from the group to investigate anything. Another warning I received was not to touch objects seemingly abandoned in the sands, nor to follow voices calling my name. Desert folk carry with them a host of superstitions involving djinn and wandering spirits and, although I tend not to accept such things readily, I cannot say it is all entirely unfounded.

The caravan I joined always advanced deep into the night across the dunes of the great Maroque Desert. The yumboes had also warned me about the cold that sets in after sunset, yet even so, the sudden drop in temperature never ceases to surprise me. Where I was born, the weather rarely proves so volatile. Here, however, I feel as though the seasons of an entire year unfold in a single day.

There is also the inconvenience of inverted sleep. The yumboes only sleep in daylight, and keeping pace with their rhythm in these first days has been somewhat arduous. Staying awake through the early hours and resting beneath the scorching sun is not something to which my body adapts easily. Still, I followed them night after night, trying not to lose the rhythm.

It was during the last dawn, as we advanced under the light of a waxing gibbous moon. The yumboes, of course, could see the path perfectly, as if the very sun were at our backs, and they made no use of torches or any kind of fire, so as not to compromise their night vision.

My companions rarely spoke, afraid of attracting the attention of jackals or other beasts. And even when they exchanged words among themselves, I understood very little. After all, the peoples of the South descend from a linguistic branch entirely unrelated to the common tongue. Though I scrape by with some Quexite terms, the yumboes’ dialect still sounds deeply strange to me.

Suddenly, one of my companions stopped the caravan. He made the universal sign for silence, and all others obeyed immediately. I tried, in vain, to identify on the horizon what might have interrupted our march. But, as I have already mentioned, my night vision is quite limited.

The leader said something unintelligible to me, in a low and grave tone. Ilhzan, my interpreter, approached and, almost whispering, murmured: “Sir, if you worship any god, it would be wise to start praying. Our leader has spotted a man-eater in the distance.”

A cold shiver ran through me. Even so, my curiosity prevailed. “Man-eater?” I asked myself. As far as I knew, there were no manticores this far east in Urrôra. No, it had to be something else. A stray lion, perhaps. Or a hippopotamus… no, the latter wouldn't stray so far from the River. Hypotheses collided in my mind.

Then we heard a bellow, a deep, low, reptilian sound that to my ears resembled the roar of a dragon. That was it. Dragons are cosmopolitan; they can occur anywhere. Perhaps we were facing one. I stared at the horizon, trying to locate the source of the noise, but I could distinguish nothing beyond a dark shape moving in the distance.

I tried to recall everything I knew about dragons, but that only made it worse. Ilhzan advised us to stay close together, perhaps the animal would be intimidated. But I knew that wouldn’t work. Dragons are not intimidated by anything smaller than another dragon. Nor are they fools. They easily recognize cheap tricks.

I began thinking again: if it really was a dragon, as it seemed, then this would not end well. The animals finally sensed the presence of the beast and began to scream and kick. Surely we had been noticed. Dragons are drawn to warm flesh and shiny objects, things we carried in abundance in the caravan. It was obvious. We just had to drop everything and run before it approached, and maybe it wouldn’t chase us while distracted by the camels and horses we carried. After all, they were doomed either way.

I spoke to Ilhzan. Told him what I thought. He looked at me, surprised, and shook his head. He tried to tell me something, quickly, distressed, but in that moment, I didn’t want to hear it. I had already made my decision. I began to loosen the reins, abandoned my burden, veered off the path and ran like a fool.

It was only when I found myself far from the others, with the moon still high, that I realized: the creature emerging from the dunes was not a dragon. From a distance it resembled a large pachyderm, with a monstrous body easily reaching thirteen feet in length, covered in thick scales and with a sort of mane around its neck. Certainly some kind of crocodilian, judging by the monstrous head. Its jaws opened like a bronze gate, and its small shining eyes pierced me as if they could see my soul. An ammit. And I was separated from the group, an easy target. My whole life began to flash before my eyes. How foolish I had been. Running was useless, I would never be faster than such a monster in open terrain. Terror paralyzed me. I tried to back away, but the animal was already moving toward me.

That was when Ilhzan appeared. I didn’t see him arrive, I only heard his cry. He ran toward me, making sudden and desperate gestures, trying to draw the creature’s attention to himself. It was clear he wanted to divert it from me, perhaps to intimidate it and gain us a few precious seconds.

For a moment, it seemed to work. The ammit hesitated, but soon charged in a blind and brutal rush. When Ilhzan realized he had no control over the situation, it was already too late.

The creature reached him with the violence of a chariot. Its crocodilian maw closed over him in a single motion, lifting him like a toy. It shook him back and forth, breaking his bones as if they were twigs.

Honestly, I do not clearly remember the events that followed that night. I feel as if I were numb. I don’t know what I did afterward. Perhaps I screamed, for I clearly remember screams, perhaps from the elves. The creature was struck by darts and began to withdraw, carrying our companion in its jaws, whether satiated or somehow intimidated, I do not know. Someone certainly pulled me away after some time. The rest of the caravan retreated slowly, never turning their backs to the beast that at times shredded poor Ilhzan, and at others loomed over us.

Khesari

"I saw them from afar, marching under the sun with their dyed cloaks. They carried spears, bows on their backs, and a curved blade at their waist. But it was not their weapons that made them fearsome—it was their gaze. The gaze of those who do not fear death. And I pray never to find myself on the wrong side of their justice." Testimony of Samir al-Harith, traveling merchant.

In Kesh, the Khesari, whose name means something akin to "protectors" in the common tongue, form a military order dedicated to security and maintaining order in the desert regions. These warriors guard the borders, patrol cities, and ensure the enforcement of laws. They are also summoned to face enemies in open battle during wars, suppress uprisings, and combat hostile tribes when necessary.

The Khesari undergo rigorous training in the arts of war and desert survival, becoming capable of operating for months in hostile environments, relying solely on their skills. They are masters of tracking, able to locate targets, prey, or water sources with ease. In combat, they wield traditional weapons such as the kopesh, spears, and recurve bows. Additionally, they always carry a symbol of their order, the "War Sun" or Raharu, depicted as a rising sun above a curved sword.

Hierarchy

The Khesari order is structured into four distinct ranks and follows a strict meritocratic system, disregarding hereditary or racial privileges. They accept members of any species, provided they are free and of Keshi origin:

Pad-khes: At the lowest level of the hierarchy are the pad-khesw, or "watch initiates," recruits undergoing training. They endure grueling trials that test not only their physical and mental endurance but also their survival skills and unwavering loyalty to the order. Most aspirants fail to withstand the harsh process and give up; for many, the weight of failure is unbearable, and rather than carry this burden, they choose to take their own lives. It is said that these suicides are granted a second chance in the afterlife, joining the legions of Kaab, the hound god.

Sar-khes: Upon successfully completing their arduous training, a Khesari earns the rank of sar-khes, or "watch patrolman." Forming the backbone of the order, the sar-khesw are its most numerous soldiers, responsible for patrolling cities and borders, protecting trade routes, maintaining public order, and executing any mission assigned to them—always ready to spill blood in the name of Kesh.

Nesh-khes: Above the sar-khesw are the nesh-khesw, or "watch lords." These seasoned officers hold command positions, leading regional detachments and coordinating the order’s operations—whether in cities, at borders, or on military campaigns. They also frequently act as judges in local disputes.

Qaliph-khes: The qaliph-khesw, or "watch chiefs," occupy the highest rank within the order and serve as generals, responsible for the strategy and leadership of the Khesari forces. They answer only to their respective nomarch and the nesubasta herself. Their appointment is decided through an assembly vote among the nesh-khesw, and the position is held for life.

Code of Honor

The Khesari adhere to an ancient code of conduct, which, according to legend, was bestowed upon them by the gods at the Dawn of the World. Each of the great gods of the Ennead contributed a clause, and this code exists in the form of an oath, recited as follows:

01. I swear in the name of Latum, the falcon who sees truth in the hearts of men, to serve with honor and loyalty, placing the well-being of my homeland above my personal interests. 02. I swear in the name of Neithmet, the lioness who instills bravery in the blood of men, to serve with courage in my duty and never retreat in the face of danger. 03. I swear in the name of Kaab, the lord of armies, to serve with discipline and obedience, recognizing only the gods above my superiors. 04. I swear in the name of the great sphinx, Ankhnom, to safeguard knowledge and honor the traditions of Kesh. 05. I swear in the name of the great solar lion, Mahasad, to uphold my commitments and my given word, just as the Sun rises each morning. 06. I swear in the name of Matera, the mother goddess who nourishes her children with sacred milk, to protect the innocent with sword, bow, and spear, and to never remain silent in the face of injustice. 07. I swear in the name of Kesh, he who breathes life into mortals, to never wield my blade without necessity, so that the blood of mortals is not spilled in vain. 08. I swear in the name of Bast, the lady of mysteries, that when destiny demands it, I will willingly offer myself in sacrifice for the greater good, surrendering body and soul to just causes. 09. I swear in the name of Mawt, she who watches over the dead, to give due respect to the fallen, ensuring that their passage to the lands beyond is not tainted by dishonor.

History

The history of the Khesari dates back to the ancient days of the Old Empire. The Keshi claim that the order was founded at the Dawn of the World when the gods still walked among men. It is believed that the Khesari were created to prepare humanity for the return of the gods to their celestial abode. What is known for certain, however, is that during the Old Empire, the order did not admit non-humans or women into its ranks—a policy that changed with the bastling conquest.

Dryads

“Beneath the shade of ancient oaks so grand, Dryads dance with steps both rare and planned. Guardians of green, of branch and leaf they stay, Whispering secrets for the wind to convey.” Stanza of the poem "The Nymphs' Dance" by Tisseus of Itera.

Today, it is known that dryads are primates belonging to the nymph clade, but many among the common folk still persist in the belief that they are mystical beings, comparable to fairies. They are distributed across the forests of the entire northern portion of the Old World, at least those that are sufficiently preserved. They are characterized by arboreal habits and solitary behavior. Their skin, capable of mimicking the bark of the trees they inhabit, allows them to hide from predators. Given their isolated lifestyle, where social collaboration is rare, camouflage becomes essential since they cannot rely on others of their kind to warn them of danger.

Physical Characteristics

Physically, dryads possess a humanoid physique with a minimal amount of body hair, except for pubic hair and the hair on their heads. Their hair, usually long and abundant, varies in tones from brown to golden, blending naturally with the surrounding vegetation. Some “green-haired” dryads have been recorded, and it is commonly attributed to the growth of certain algae on their strands.

They are slender, with heights ranging from 120 centimeters to 160 centimeters, depending on the species. Their limbs are strong, and their prehensile feet are adapted for life in trees. Their eyes are large and keen (fig. 3), granting them excellent vision in low-light environments, with irises occupying nearly the entire ocular surface, hiding the sclera. Their leaf-shaped ears, equipped with flexible musculature, can move independently, allowing them to pinpoint sound sources and providing acute hearing. Additionally, they have a refined sense of smell, which aids in both finding food and detecting subtle changes in the trees they inhabit.

Sexual dimorphism is not pronounced (fig. 4), as is common among nymphs, likely originating the myths that dryads are exclusively female. Their skin is covered by a thick keratinized layer (except on the soles of their hands and feet), with patterns resembling tree bark in earthy tones. Exceptions exist, such as the betuliads (fig. 1), which display white skin with black streaks, akin to birch bark. Many dryads also allow moss, lichens, and certain fungi to grow on their skin, enhancing their resemblance to the trees they inhabit.

Habits

Dryads are extremely attached to their homes. Upon reaching independence, around ten years of age, they select a specific tree, establishing a lasting connection with it. Once they choose their tree, it is unlikely they will move throughout their lives, except in extreme cases such as the tree being cut down or burned. They fiercely defend their territory and, though they may temporarily leave for food or socialization, they always return to their home.

Their diet is primarily herbivorous, consisting of leaves and fruits (especially from the trees their species mimics), although they occasionally exhibit more varied eating habits. Some have been observed ambushing and consuming small animals such as squirrels, birds, and lizards, adapting to situational needs.

Social Behavior

As mentioned, dryads tend to live in remote and isolated territories. However, it is known that during the equinoxes and solstices, they gather in sacred places known as nymphaea. At these gatherings, they socialize, perform rituals, and occasionally participate in orgies.

It is also during these events that they find sexual partners for reproduction, most frequently during the spring equinox. Dryads’ pregnancies last approximately seven months, typically concluding at the end of autumn. During this period, mothers often join the territory of other females, forming temporary groups that promote protection and shared care during gestation and the early childhood of their offspring. In some cases, homoaffective relationships can also occur in this context.

Additionally, dryads often adorn themselves with crowns or ornaments made from plant materials. The purpose of these decorations is not fully understood, but they are believed to be connected to rituals, social displays, or even camouflage (possibly a combination of these factors). Curiously, dryads have been observed using simple tools, raising questions about their skill level and complexity, making it challenging to classify them definitively as beings or beasts.

The Green Tongue

The communication of dryads, at first glance, appears limited, as attempts to teach them human language have proven unsuccessful. However, it is evident that they have their own unique forms of interaction. They use whistles, gestures, and sounds that resemble a rudimentary form of speech, although they generally communicate more subtly and quietly than other humanoids. What stands out, however, is their apparent ability to interact with plant life in some way. They can ripen fruits, influence the growth of branches and trunks, cause leaves to fall at will, and even alter the sex of flowers.

Some superstitious individuals believe dryads "speak to trees" using a secret mystical language known as the "Green Tongue." However, many scholars argue that these interactions are more the result of extraordinary biology than arcane power, as no significant magic has been detected in dryads. The prevailing theory is that dryads somehow release certain substances into the air that influence the physiological processes of nearby plants, though this remains unproven.

Known Species

The exact number of dryad species is uncertain, but modern naturalists have recorded the following species:

Betuliads

The betuliads (Dryadalis simyda) (fig. 1) are birch nymphs, notable for their distinctive appearance compared to other dryads. They have white skin and light-colored hair, often silver or platinum blonde, with completely black eyes.

Daphnaie

The daphnaie (Dryadalis laurea) are small nymphs, standing up to 120 centimeters tall. They primarily inhabit laurel trees, feeding on leaves, fruits, and even parasitic insects like scale bugs that infest their trees. Among dryads, the daphnaie are notable for their short activity cycles, sleeping around seventeen hours a day. They are considered shy and calm, avoiding conflicts to ensure their safety.

Epimeliads

The epimeliads (Dryadalis malus) are apple tree nymphs, characterized by their small size and predominantly frugivorous diet. They have dark skin and light hair, sometimes even white. Known for minimal interaction with humanoids, some have been seen wearing wool clothing, an unusual behavior among dryads.

Hamadryads

The hamadryads (Dryadalis drys) (fig. 2) are oak nymphs, associated with one of the most revered trees in many High Western cultures. Their diet consists mainly of oak leaves and acorns, as well as certain fungi. Hamadryads are seen as sacred figures in various traditions, often regarded as protectors of oaks and their forests. In some cultures, they are revered as minor deities or fairies.

Maenads

The maenads (Nemoralis satyricus) share many habits with the nemoriads but are distinguished by their greater aggressiveness and unpredictable behavior. They also tend to inhabit forest floors and frequently interact with satyrs. Maenads are taller and physically more imposing than other dryads. They are also the only known species of dryad that gets intoxicated by eating fermented fruits.

Meliae

The meliae (Dryadalis fraxinus) (fig. 4) are ash tree nymphs. Relatively tall for dryads, they can reach up to 150 centimeters in height. Their diet mainly consists of ash leaves and seeds. They are especially revered by Ilunic peoples.

Nemoriads

The nemoriads (Nemoralis peripatitis) are dryads with quite peculiar habits, as they differ from most of their sisters by preferring the forest and woodland floors rather than living directly in the tree canopies. Standing at an average height of 160 centimeters, nemoriads are taller compared to other dryads.

Oreads

Werewolf Strains

IV. Long-Eared

Long-eared werewolves are a common strain of lycanthropy in the New World, particularly in tropical regions. As the name suggests, werewolves of this lineage have abnormally long ears, with some individuals having ears that even trail along the ground. While distinctive, these oversized ears can be a hindrance to the lycanthrope, and it is not uncommon to find long-eared werewolves with injuries or even amputated ears.

V. Rougarou

The rougarous are, without a doubt, one of the most unique strains of lycanthropes, primarily due to their blood-feeding diet. Unlike other lycanthropes, they do not undergo a full transformation; as long as they maintain a steady diet of human blood, they can retain a humanoid form and conceal their lupine nature. However, if they go without feeding for an extended period, the transformation gradually progresses, causing them to lose control over their human faculties and become slender, hairless werewolves. Interestingly, this process is reversible if they resume consuming blood, which leads many rugarus to live hidden among society, much like vampires. This similarity fuels the belief that rougarous might be the result of an improbable union between vampires and werewolves, though this theory is heavily contested, as vampires are strictly infertile.

VI. Vironsusi

Vironsudet are a strain of werewolves predominantly found in the vast wildernesses of Scandia. Unlike other lycanthropic strains, vironsudet exhibit a notably more peaceful behavior and avoid human contact whenever possible. This aversion to human presence has given rise to several theories, one of the most popular being that vironsudet possess near-human intelligence or even the ability to retain memories from their previous life. However, these speculations lack evidence and remain within the realm of folklore. Along with their gentler temperament, another characteristic trait of the vironsudet is the presence of a tail, an anatomical feature rare among lycanthropes.

VII. Vukodlak

Vukodlaks, often simply called werewolves or, in some regions, loups-garous, represent the most common and possibly the oldest strain of lycanthropes. Due to their prevalence and classic characteristics, many consider them the "typical" species of werewolves, serving as a reference for describing other variations of the curse. Already represented:

Werewolf Strains

I. Bisclavret

Bisclavrets are a rare strain of lycanthropes found in northern Riviera. According to an ancient legend, their origin traces back to an unnamed king who, with the help of a sorcerer, attempted to create werewolves loyal to his kingdom. However, the experiment allegedly failed, and the curse spread uncontrollably. This story resembles the legends of King Demos told in the East, leading some therianthropologists to suggest a common origin between the myths.

Anatomically, the bodies of bisclavrets resemble traditional werewolves, but their heads are marked by two distinct features: a shorter snout with bulging, penetrating eyes, which often unsettle those who observe them.

II. Lubin

A lubin is a type of werewolf with almost exclusively necrophagous eating habits. Very similar to luisons, lubins are known to dig up cemeteries in search of fresh corpses to satisfy their hunger and are notorious for traveling great distances following the scent of carcasses. It is not uncommon to find them in the company of other lubins, forming small packs. Another distinguishing feature is that lubins often walk on two legs, which gives them a somewhat eerie appearance, as they are usually more slender and have sparser fur across their bodies.

III. Oborot

Werewolf

"Every night, he goes through the square, asking for flour in his bowl. He asks, asks, and asks non-stop. This annoying beggar beast… Here’s how the tale goes: — Give me some! — Get lost, you beggar!" A popular verse in the colonies of the New World

Werewolves (fem. she-wolf or wolf-maiden), also known as lycanthropes, are cursed beings belonging to the class of therianthropes, which means they are condemned to undergo a metamorphosis that results in a fusion of man (or whatever species the cursed one belongs to) with a beast. In the case of lycanthropes, this transformation takes the form of a massive wolf. In their wolfish state, werewolves become ferocious and temperamental predators, with little or no trace of their former humanity. However, unlike ailuranthropes, for example, who cannot stand the presence of their kind, werewolves exhibit social behavior. They are often found in the company of packs of dogs, wolf packs, and, more rarely, alongside other werewolves.

Physical Characteristics

A werewolf's body is humanoid, covered in fur that reflects the color of the hair from their original human form (the same phenomenon occurs with their eye color). They lack a tail and can adopt either a plantigrade bipedal stance, used for threats, intimidation, and attacks, or a digitigrade quadrupedal stance, typically used for movement. Their hands retain their former fingers, now covered in claws and somewhat atrophied, which makes gripping objects difficult but aids in quadrupedal locomotion. Their feet are slightly elongated, allowing for a digitigrade stance.

On their head, a lycanthrope sports a muzzle reminiscent of a wolf, but with close observation, traces of their human condition are noticeable. This is because werewolves have a dental structure that follows a humanoid base with 32 teeth instead of 42, as seen in true wolves and dogs. Another detail is that their nose, despite having a canine shape, is not moist, and their ears are positioned more laterally and lower on the head. Some facial muscles, particularly around the eyes, are preserved, allowing the lycanthrope to express a few human-like facial expressions.

Contamination and Transformation

Lycanthropy can be contracted through direct contact of a cursed individual's saliva with the victim's bloodstream or mucous membranes, such as the eyes, nose, and mouth. Thus, a lick from a werewolf is just as contagious as a bite, though significantly less lethal. It is known that only humanoid creatures can transform into lycanthropes. However, canines such as wolves and dogs can carry the curse. In such cases, the dog becomes extremely irritable and unusually aggressive toward humans. These animals must be put down, as a bite will undoubtedly transmit the curse.

After being exposed to a werewolf’s saliva, a person becomes infected with lycanthropy and will begin to transform, assuming they do not die from other complications related to a werewolf attack. This metamorphosis typically takes around thirty days but varies depending on the species and metabolism of the new lycanthrope. The transformation can take a heavy toll on the body, sometimes leading to death, particularly in elderly individuals or those with pre-existing conditions that leave them vulnerable. Children and adolescents do not manifest lycanthropy, though they may carry the curse until they reach puberty, when their transformation will finally occur.

In the early days of transformation, the individual will suffer from intense fevers and may experience delirium. Headaches and pain behind the eyes are also commonly reported during this phase. After the fever subsides, the individual will exhibit unusual behavior: they will try to eat as much as possible, avoid human contact, and may become aggressive. Most commonly, during the transformation, the infected individual will seek isolation from human presence (and will continue to do so afterward).

The first signs of their new form are the growth of hair, which will sprout erratically, resembling hypertrichosis. Soon after, their teeth and nails will fall out, replaced by more robust claws and fangs. Their bones will grow at an alarming rate, causing significant pain, particularly in the face. Communication becomes increasingly difficult until, eventually, the werewolf is only capable of howls and growls. After a month, the lycanthrope loses all humanity, and any chance of a cure becomes impossible.

The majority of werewolves undergo a single transformation in their lifetime, known among the great flesh mages as the "Protomorphosis." However, a small portion of lycanthropes, due to a natural affinity for transmorphing and an exceptional willpower, can revert from their wolf form (holotheriomorph) back to their humanoid form (atheriomorph) or even to an intermediate state (hemitheriomorph). This phenomenon usually occurs during the day, when the werewolf is more lethargic, and depends on several factors, such as how sated the werewolf is and stimuli that remind them of their former life, such as the presence of a loved one.

This reversion to human form happens more quickly than the protomorphosis, sometimes taking only a few hours. However, even in this humanoid form, it cannot be said that they are cured. With sufficient stress or stimuli, they may revert to their wolf form suddenly, just as quickly as they reverted to their humanoid form. Additionally, the humanoid form will never be exactly the same as before. The lycanthrope may show signs such as hypertrichosis, abnormally sized limbs, a compulsive appetite, and heightened senses of smell.

Treatments

Argent Water

Argent water is a concoction, often described as a "magical potion," meant to temporarily halt the mutative processes of lycanthropy. Its exact formula is kept secret by mages and alchemists, but it is believed that silver is a key ingredient. When ingested by a lycanthrope, argent water acts on their metabolism, slowing or even stopping the metamorphosis while its effects last in the body. Although effective in the short term, it is not a permanent solution, as prolonged use can lead to serious health issues, such as metal poisoning, tissue degeneration, or organ failure. Additionally, once consumption of the potion stops, the curse returns.

The popularity of argent water, combined with its scarcity, has spawned a market of counterfeits and charlatans, where many attempt to replicate the formula or sell "magical" tonics as substitutes. However, to date, no other potion has managed to reproduce its effects with the same efficacy.

Magesteel

Magesteel acts as an extremely potent magical inhibitor, effective in suppressing lycanthropy as long as the lycanthrope remains in contact with the metal. Similar to other cases of curses, magesteel neutralizes the magical properties of the cursed individual. Reports suggest that those who touch the metal are unable to transform, remaining trapped in their current form while wearing a magesteel object, such as an amulet or adornment.

However, this is not a viable long-term solution. Magesteel is toxic to beings with inherent magic, such as lycanthropes and other supernatural creatures. Prolonged contact causes poisoning, manifesting through symptoms such as itching, weakness, rashes, spasms, nausea, and eventually physical deterioration, which can lead to death in extreme cases.

Christopher's Redemption

Christopher's Redemption is, as far as is known, the most effective method for dealing with the curse of lycanthropy, though it is considerably riskier than the other options. It is believed that the ritual was developed by Artamite monks to treat the case of Christopher. This man, desperate over his imminent transformation, prayed for a miracle to the saint of lost causes. The story goes that Christopher spent seven days and nights prostrate before the monastery, praying ceaselessly, without eating or drinking. Moved by this act of faith, the monks pleaded for the saint's intercession, who is said to have revealed the ritual capable of halting the transformation, thereby exorcizing "The Hound" (which many believe to be a demon associated with lycanthropy) from Christopher's body. However, the ritual was performed too late, when the metamorphosis was almost complete, leaving Christopher with a permanently beastly appearance. Nevertheless, the man—or rather, the cynanthrope—was later canonized as Saint Cynocephalus. In his honor, a statue was erected in front of the Monastery of Saint Artamus, perpetuating his story.

The details of the ritual are kept secret, restricted to those initiated into the mysteries of Saint Artamus. However, there are accounts from those who have undergone the ceremony. Here is the testimony of Scamp, a beggar cynanthrope who once lived on the streets of Erulia:

They (the Artamite monks) took me to the monastery, bathed me, and shaved my fur. They said I would be cured and that I needed faith. To be honest with you, I didn’t want to go there—I think it was the devil talking in my head. A certain pater told me I didn't need to want anything and took me anyway. After the bath, they kept me locked in a small room for a few days—I don’t know how many—until the full moon rose in the sky. On the day of the miracle, they had to tie me up, and the pater started writing letters on me with a knife. (He points to the scars). When the moon reached the middle of the sky, the holy man began speaking in a strange language and gave me something to drink. I almost threw up, but they forced me to drink it. After that, I barely remember anything, only dreaming of a wolf… or maybe the Hound, I don’t know. The next day, I woke up in their monastery, and I was cured. I mean, the beast wasn’t inside me anymore, but I’ve been stuck with this dog face for the rest of my life.

Based on this and other similar accounts, it can be assumed that the ritual is performed only during the full moon. The dagger used in the process always seems to be made of silver, and the drink mentioned by Scamp appears to contain the blood of the lycanthrope himself, mixed with verbena and other herbs whose identities are still unknown. The final stage of the ritual is supposedly also the most crucial, as if this part fails, the result is catastrophic: the cursed individual completely loses their humanity, becoming a full lycanthrope all at once. In such cases, the unprepared body often cannot withstand the drastic transformation, resulting in the death of the individual.

Cynanthropes

The term cynanthrope (dog-man), or more colloquially wulver, is used to designate those who have been "cured" of lycanthropy but still bear lasting effects. As previously mentioned, the curse cannot be completely eradicated, only halted, preventing its full progression. For this purpose, there are various methods that claim to stop the spread of the taint, such as surgeries, the draining of the werewolf's blood, or forcing the individual to exhaustion. However, the vast majority of these methods are nothing more than superstition, proving ineffective in their results.

Cynanthropes, therefore, are individuals who retain canine characteristics, with the intensity varying depending on the stage of transformation they were in when seeking treatment for the curse. Thus, there are cynanthropes with predominantly human features, as well as those with a considerably more beast-like appearance.

Due to their unconventional appearance, cynanthropes are often subjected to discrimination and prejudice. Many still associate them with their former cursed condition, fearing that they may still spread the curse. Consequently, it is not uncommon for cynanthropes to be marginalized, living on the streets or being forced to inhabit non-human ghettos, as happens in cities like Erulia, where even the inhuman society rejects them. Because of this segregation, many adopt an isolated way of life, preferring the wilderness over the hostility of large cities. Another common path for cynanthropes is that of faith. Many become devout followers of Saint Cynocephalus or Saint Artamos, cloistering themselves in monasteries or temples, where they serve as living proof of the saints' mercy.

Origin

The curse of lycanthropy is said to be as old as humanity itself, some claim. Although it is difficult to verify the truth of this statement, it is undeniable that lycanthropy is a phenomenon deeply rooted in the imagination of civilizations, to the point that tracing its exact origin is an almost impossible task.

Some schools of thought take the phrase "man is a wolf to man" literally and believe that lycanthropy arose spontaneously, as a manifestation of humanity's darkest impulses. On the other hand, many believe that lycanthropy was a divine punishment, a way for the gods to punish men for their sins. This interpretation is the most popular and appears in various myths. One of the most well-known is the story of Lycaon, a king who, by defying the gods and committing brutal acts, was condemned by the god Feramir to transform into a beast.

Wandering Stars

"With the arrival of Hecasis, it is possible to observe and discern the stars from the planets, for the former are embedded in the celestial vault in such a way as to remain fixed, while the latter, which number five, move through the firmament, just like the great luminaries of day and night, namely, the Sun and the Moon." Astronomical Treatise of Theophilus of Pagon

Since the earliest ages of antiquity, the wandering stars, also known as planets, have been observed, and their origin and purpose have been a subject of debate ever since. For a long time, it was believed that the planets were a visible manifestation of the elemental planes; this was the predominant interpretation among Western peoples. However, another less frequent view was that the planets are the very gods moving through the heavens. Today, thanks to the advent of the telescope and advances in astronomy, it is known that these celestial bodies are immense spheres of size and mass, orbiting the Sun propelled by a driving force.

Observable Planets

There are five planets observable from Telluria, generally divided into two classifications: telluric planets and ethereal planets. The telluric planets are Anemo and Igni, while the ethereal planets are Ether and Lithos. The case of Hydros is somewhat delicate, as some classify it as ethereal, while others argue that the planet should have its own classification as a thalassic planet, since it is still uncertain whether Hidros is a vast ocean or covered by gases and clouds.

Anemo

Anemo is the smallest planet and the closest to the Sun, thus moving through the firmament the fastest. This fact has associated it with the elemental plane of air. The planet is pale in color and appears to have no moons. It has been observed that Anemo takes only 145 days to complete one orbit around the Sun. Furthermore, it has been noted that the planet does not rotate around its own axis like the others. Its symbol is 🜁.

Hydros

This planet, which according to the heliocentric model would be the third planet, has a cerulean blue color and has thus been associated with the elemental plane of water. Despite some claiming it to be an "oceanic planet," everything indicates that it has a dense atmosphere covering it, making it the first of the ethereal planets. This prevents the observation of its surface and leaves numerous questions in the minds of astronomers about the secrets hidden by its mists. Its orbit takes 544 days to complete one revolution around the Sun, and its rotation is close to one day. Its moons are Aqua and Cryos, both small pale points that accompany and court Hydros. Its symbol is 🜄.

Igni

Igni is the fourth planet from the Sun. It has a reddish-brown color, similar to rust, and has therefore been associated with the elemental plane of fire. On its surface, forms can be observed that generate much discussion among astronomers: some believe they are enormous craters, while others suggest they could be continents. There are also proposals that the planet is made of iron, which would explain its ferruginous color.

A year on Igni lasts 1071 days, but the planet takes just over three hours to rotate around itself, making it the fastest of all the planets. In addition, Igni presents another peculiarity: it rotates in the opposite direction to the other planets. As for its moons, three can be observed orbiting the planet: Flama, Photos, and Pyra. Its symbol is 🜂.

Ether

Ether is the fifth planet and the largest of all, hence it has been associated with its namesake element, Ether. Its color varies in bands and stripes: bronzed at one pole, grayish in its middle, and greenish at the other pole. There is a consensus that its atmosphere covers the entire planet, obscuring its surface. This occurs because its bands can be observed moving, which inspired the term "ethereal planet," meaning it has no visible surface.

The great star takes 4683 days to complete one orbit around the Sun and just a day and a half to rotate on its own axis. It has six moons, the largest of which is the golden-toned moon, Ichor. The other pale moons are Lampros, Lumina, Maya, Pentos, and Psyche. Some astronomers speculate that there may be more hidden moons, but this remains speculative. Its symbol is 𝓠.

Lithos

Lithos is the sixth and last planet to orbit the Sun. It is the second largest and crosses the firmament the slowest, thus being associated with the element earth. The planet has bands and stripes, like the giant Ether, and presumably is also an ethereal planet. Its predominant colors are white and blue, although it presents some bands of more earthy tones at one of its poles.

The heavy Lithos takes a day and a half to complete one rotation around its axis and 12569 days to complete one orbit around the Sun. Its only visible moon is Lapis, a violet moon. Its symbol is 🜃.

Hidden Planets