Panguro

Panguro
Country Information
Ethnic Groups:	Humans, Elves, Halflings
Religion:	The Celestial Dragons
Government:	Empire

Far to the north and east of Arangoth lies the frigid continent of Panguro and its premiere nation, Nipangu. Panguro's remoteness is evident in its most commonly known name: The Sword Islands, after the weapon through which most Westerners know the land of the Dragon-Worshipers. But contact increases every day in this shrinking world of three-masted ships and katana-export. Some westerners call any inhabitants of these many lands the ‘Nipangese,’ regardless of race or nation. It is also common western parlance to replace any ‘ui’ ending (the local plural), with ‘ese.’ Nipangese might refer to the continent or the nation, Sainogese and Irniqese are also regular. Those more informed as to the workings of the continent and its peoples refer to the inhabitants of the island chain as simply the Pangese or Pangui. However, few westerners have visited Panguro and thus most are only familiar with the Nipangui.

History

Main Article: History of Panguro

From the mists of the bronze age to the present, Panguro has seen three waves of immigrants and many wars. Recently, direct contact with the Berjeron mariners has had a pronounced effect on the status quo.

Geographical Features

The Sword Islands lie months of sea-travel to the east and north of Arangoth in waters only roughly charted. To the northwest of Xiunhai-la lies an archipelago about the size of Arangoth, full of ethnically related peoples. In western parlance, this archipelago, considered a largely isolated continent of its own, is usually called the Sword Islands, or Nipangu, after that nation with which they first had contact, but its local name is Panguro. Other known nations within this archipelago are Sai-No-Gu, culturally quite similar to Nipangu, and the polar halfling land, Saku Irniq. A number of tribes of camel-mounted nomads in the interior of the largest island are known by the Nipangui, who are largely the West's only source of knowledge, as the Sho Gokkan or simply ‘The Inlanders.’ There are also scores of tribes of strange barbarian people living in the southern islands called the Odan.

This archipelago lies so far north that the seas are stormy and violent, rarely fit for sailing by any but hardy and experienced seamen, and that the northern edges are completely covered in glaciers. Icebergs are not an uncommon threat in Pangese waters (contributing to their fear of the open sea.)

The islands’ landcape range from treeless tundra in the habitable areas of the north, to coniferous forests and mountainsides in the midranges, broad, flat prairie in the east, and tracts of thick, cold forests in the south. There are remote islands to the south which are humid and warm, and the few tiny colonies here are prized for their products.

The climate of Panguro is generally quite cold and harsh by Arangothian standards, and includes a great deal of precipitation and often six or more months of subzero winter for even the southernmost islands. Coastal areas, however, have a more temperate climate, though they are subject to the occasional violent monsoon.

There are a great number of prized hot springs located throughout the mountainous islands, heated by the several dormant volcanoes. Iron-rich sand is common, and it is from here that the famous Pangese steel is drawn.

Notable Pangese Cities

• Ko-Ho-Nui Amatsu Ga, A northern port city owing loyalty to the Shogun.
• Kaoru Ka-Su-No, The main Eizo port.
• Okabe-Oh, Site of Tenrai Ryuu Sword School
• Ju-No-Nokonjo, Capital of Sai-No-Gu
• An-Akio, Capital of Nipangu
• Inimara-Yo, Forbidden City, Nipangu
• Uosinen-Yo, Forbidden City, Sai-No-Gu

Military

Panguro is a land without horses or the wild magic of the west, but the arts of the Samurai make war no less deadly. At a basic level, violence continues. Sword Schools' rivalry often threatens to degenerate into civil war itself.

Warfare

Warfare for the Nipangui is rigid and civilized. Samurai mounted on "Woolly" camels (there are no horses native to the continent, but the camels are shaggy and swift) form dragoon and cavalry units. Unmounted samurai compose their own units and command larger contingents of heavy and light infantry made up of commoners. There are all manner of modern components, including siege engines, sappers, and even some magic support provided by witch conclaves and Monk groups.

The bulk of armies are raised on the occasion of war, with each daimyo being responsible for providing a certain number of troops from his lands. A daimyo without the means or the inclination to raise up his portion of the army, may in certain circumstances donate money to the cause instead, allowing the hiring of mercenaries. Samurai, with their martial training and highborn place of importance, are the core of these armies.

In addition to camels, llamas are very commonly used as pack animals. Musk oxen are utilized as heavier beasts of burden and are the only animal used for pulling wagons and siege engines.

One curious mark of Nipangui war is the practice of officers wearing flags upon their backs. While this marks them out to the enemy, it is also considered a mark of honour as one is inviting even more danger by identifying themselves. Practically, this flag also contains markings of allegiance; ensuring allies are distinguishable from foes and that honour is awarded appropriately afterward.

Generals observe the battle from nearby, rather than engaging in it outright. They keep a staff of flutists and flagmen with them to signal their orders to the officers on the battlefield.

Personal Combat

There are a number of sword schools throughout the three nations, each teaching the basics of combat, but each bragging of special (though nonmagical) techniques that are never shared with non-members. Those schools most well-regarded require both great wealth and great character in their students and are perfectly within their rights to turn away an unsuitable candidate.

The Tenrai Ryuu school, situated near the city of Okabe-Oh on the remote, frigid northeastern coast of Nipangu, is the premier school of swordsmanship in the country. The finest samurai in the land train here for an exorbitant fee and others, the sons of lesser samurai and even peasants and foreigners - anyone who can impress the masters - are taken free of charge. The classes are segregated, the former in classes that taught an acceptable level of swordsmanship and the latter into classes that strain the mind and body and seeks to impart as much of the art of swordsmanship to the students in these classes as possible.

Some schools teach the arts of weaponless combat, basic forms of which are common knowledge. Some warriors have made names for themselves by taking these fighting forms to their utmost -- to the point where they would not fear a charging samurai fully armed had they not a stitch of clothing or weaponry. These masters, each again with their own secret techniques run their own schools, though they are not as great in number as the swords schools. This secular set of martial arts are known as "Bamboo" styles. There is quite a bit of debate and rivalry between these schools and the Monasteries, where another form of sinuous "Dragon" style fist and foot fighting is taught, as to which is better.

All schools engage in often violent rivalry, mostly to prove their techniques the best and partly in their efforts to uncover the secrets of other school's techniques. Duels between devotees passing on the streets are not as uncommon as many would like, and occasionally all-out street-wars develop as a result.

Although the heights of physical perfection and the art of their forms are often astounding, fist and weapon-fighting is almost never combined with any sort of magical or supernatural powers. These will be discussed in the Magic section, but suffice to say that mysticism is strictly divided and separated into three distinct sources and may be called upon only in three distinct ways. The main exception to this rule are the Saku Irniqui paladins, or "Walkers of the Path."

There are magical weapons, but because sorcery is not completely trusted, it is sometimes considered a mark upon one's character that he should use such a weapon -- and certainly one upon his skill. If a swordsman needs to use a magical blade, his technique is surely lacking and said swordsman is laughed at by his fellows. Holy weapons are more acceptable, but their numbers are very few and their effects more subtle and less destructive.

It should be noted here, that fighting forms for women are almost never the same as those for men. Separate schools exist for each gender, more of which will be discussed in the Women section. A men's school teaching a woman would not only be thought of as a breach of tradition, but a lack of common sense: women's bodies and strengths are not the same as a man's.

Secret assassins are not unknown in Panguro, and indeed have increased markedly in recent years as the Sword Clan-Shogunate cold war has raged. These black-clad warriors learn ancient techniques thought lost and dare to use Odan poisons in the carrying out of their grisly work, but many Nipangui still believe they are only myths and tales. Unless someone is a prospective client, the secretive assassins do not often spoil this ignorance.

Religion

Main Article: Pangui Religion

The people of Panguro follow the will of the Celestial Dragons, who communicate with mortals through the constellations and astrological phenomena.

Magic in Panguro

Magic is found in three near incompatible forms in this part of the world: Sorcerous, Druidic, and Holy - each performed by a different group. It is believed that the supernatural is purposely split in this manner.

1. Sorcerous Magic, associated with women, earth, morning, and chaos. Sorcery deals with affecting people and inanimate objects, often against their will, and bending physical laws.

1. Druidic magic, associated with men, plants and animals, evening, and the means of ordering. Druidic magic has to do with nature: plants and animals, and is the only magic that can affect them directly and effectively. It is near useless in dealing with humans or inanimate objects.

1. Priestly magic associated with neuter, heavens, night, and order. Generally, this includes healing magic and certain divinations. It is the most effective magic in dealing with the mortal body.

This reoccurrence of the number three is often found in mythology; with Order and Chaos being separated by Spirit; Heaven and Hell by Earth; Dragons and Beasts by Men; Good and Evil by Conscience.

Priestly magic is associated with order and Sorcerous with chaos, and it is by Druidic magic that chaos (nature) is brought to order (cultivation, agriculture, and gardening.) Children are often born with a tendency towards one strain of magic, though the use may be developed through training. One may not draw on any two of these if he can wield, or has ever wielded, the other. The magic affects the body to permanently align it for that specific form.

Though the higher martial arts, both with and without weapons, might seem miraculous to the unlearned, magic is never found outside of these three types.

Sorcerous Magic

Sorcery is primarily the field of women, who are unanimously called ‘Witches,’ in all the lands of the Dragon Worshippers. The term is not necessarily disparaging, but it most certainly warns one from trusting these odd women. Magic of a sorcerous nature is, after all, equated with unheavenly chaos.

Sorcerous magic in this land is powerful and primal, but too wild to be wielded without a focus. The tools of a witch’s trade are charms, ointments, potions and magic items. Raw (unfocused, as it is called) spells are often cast using small pieces of paper with the spell written upon it, which burns up as the words are recited. Certain places are preferred for casting both focused and unfocused spells, such as crossroads, hilltops, or any place a spell has previously been cast. Witches and other Nipangui magic users must necessarily resist any temptation to use ‘hard’ magic, such as fireballs and teleportation; as such a spell might very easily kill the user outright or rob them of magic-using ability. In Nipangu’s wild mystical environment (which is said to mirror its wild climate), spells must be ‘softer’, of a more subtle nature. This most often takes the form of charms, illusions, and scrying.

Occasionally male elves exhibit proclivity towards magic, but this is frowned upon by society. These elves, should they choose to develop the skill, are titled ‘Sorcerors’ and are respected but highly feared. It is thought that men are too tempted to use ‘harder’ magic by their nature, while the sly female mind tends to the safer and more acceptable forms. Some male elves, whether only practitioners of minor spells or powerful mages, keep their powers hidden. There have been very few recorded instances of male humans able to wield magic. In fact, western wizards astound and frighten the Pangese.

Odan differ only slightly, in that males, termed ‘Witch Doctors,’ often wield harder magic – but these sorcerers find the magic highly degenerative and do not live long, especially if they use too much power too fast. In addition Odan sorcerers have experimented in techniques of combining Shamanic (clerical) magic with sorcery, to devastating but unpredictable and dangerous results. If a Witch-Doctor and Shaman are seen together on the battle-field, it is a cause of great alarm for both sides. Such a combination is strictly forbidden in the northern nations.

Western mages have arrived here, but despite an initial thrill at the strange and powerful nature of magic in this realm, have avoided it since learning of its unpredictable and degenerative qualities. Those informed few who visit these days have learned from the natives and use only ‘softer’ spells, and those requiring foci and magic items. They have also run into some interference from the Gardener druids, who fear their power for change and destruction.

Gardeners

Some say that when one makes a political decision in Nipangu there are four aspects you must consider: the sky, the throne, the sword, and the earth. That is: the opinions of the heavens (through astrology), the Shogunate, the Sword Clan, and that of the Gardeners.

Most powerful of all societies in the Three Nations are The Gardeners. These wandering monks are the practitioners of druidic magic, that magic which controls plants and animals. A Gardener passing through one’s prefect means good crops and placid livestock, even though a hurricane or a war might rage the meanwhile. Wild nature is quickly brought to order through the powers of these mystics. Any Nipangui would gladly give up the finest room in his house and the freshest food from his stores to entertain one, though they live and eat simply. Like the elves, many of which they count among their number, they are sacrosanct and completely untouchable in a violent manner.

Always covered from head to toe, the Gardeners wear simple kimonos of solid colours, and unlike most other Nipangui, their inner wrappings are also simple and solid. A staff with a hanging lantern is often carried, especially since the life of a Gardener is one of walking. Over their heads they wear woven baskets, containing only a cage-like opening for their sight and voice. All save other Gardeners are forbidden to see their features. All are men and all are celibate.

Unlike traditional monks, those practicing priestly magic, the Gardeners may wander at will, and are not tied to monasteries. It is not known how their hierarchy works or their communication, but if a Gardener requests an action be taken, a daimyo would be hard-pressed to refuse and not face a peasant uprising.

Men and halflings of this archipelago have a distaste for nature in its raw state. Cultivated crops and gardens are celebrated as ordered works of beauty and plenty. But plants and animals in their wild state are uncivilized, wild, dangerous, and even unholy. The Gardeners are the means to order this chaos, and make the land more heavenly.

Because of their proclivity for all sorts of magic, elves make up a fair number of the Gardeners, but just what percentage is unknown. The rare presence of male practitioners of sorcerous magic, despite those powers being associated with women, would lend one to believe that there are females with the potential for druidic magic. Whether they simply keep themselves hidden or are not brought to their potential is unknown.

Despite all the mystery of these Monks, it is known, and increasingly so since contact with the West, that the Gardeners oppose sorcerous magic. Though this has traditionally simply led to an intolerance of those prefects with local witches, or even the rare Sorcerer, the advent of western mages has brought a more fierce edge to the conflict. Gardeners, it seems, do not want powerful western wizards and their ‘hard’ magic in Nipangu.

Gardener machinations have not only been confined to wizardry, but also to horses. The disruption in the balance of power the horse represents is said to be their motivation, but no one can say for sure. Both the Sword Clan and the Shogunate have been encouraged by the tremendous influence of the Gardeners to refrain from importing even a single horse as a rarity. Besides their opinions voiced to daimyo and higher powers, it has been rumoured that not a few Western mages and horse merchants have been the victim of assassins hired by this secretive and powerful sect.

Overseas Trade

The Pangui nations trade with the West through two routes. The older lies over the northern icefields and takes years to reach Kagamki, east of Arangoth. The newer route is through the Berjeron mariners, who have even taken pockets of Pangui immigrants with them.

Those mariners who discovered the Eizo fief on Nipangu at the turn of the century were a black-skinned people known as the Berjeron. The Berjeron sail the seas with large galleons well fitted to withstand the turbulent northern waters. Like the Sword Clan, they have made a great fortune in taking up the Nipangui trade. Their many-sailed ships have a number of established routes from Panguro to many other western nations.

On Veth, the Katana and other goods find their destination in three major ports of trade. The first is Kagamki, a city-state on the far northeast side of Rashnad that has always been a major trading port. Even before the advent of the Nipangui sea route, other middlemen would arrive there from the Icefields trade. Goods pass from Kagamki along the River Iske, then the Desert Road to Telemenx/Taranor and from there to Inner Arangoth, Rondis, Kahlahra, Caern Rhia and all the landlocked nations.

Another main port is Laeng, the capital city of the Aslarian Lorithalle province on the island of Mutoriorlithalle. Laeng has been a fairly sizable port carrying on eastern oceanic trade, but the Nipangui imports have steadily increased its wealth. From Laeng, Aslarian ships carry the goods to Rispith, and thence through the Grand Canal to Zigritath and to the Southern Sea ports such as Ethcabar, Drache, Sivriana, Secca, Selrose Bay and Rilmeri.

Third is the Bahrian capital of Bahrkul. The goblinoid rulers of Bahr, especially Lord Snu-lahr, the quarter-orcish Lord of Thar^See, have benefited from Nipangui imports, both in wealth and in outfitting their armies with the better specimens. This trade reaches few other nations, but it has begun to penetrate into that underworld inhabited by the drow, who are allied trading partners of the Bahrian goblinoids.

Of all Pangui nations, only Nipangu participates in the sea trade, and then only the Sword Clan. Sword Clan goods leave from the Eizo port of Kaoru Ka-Su-No. Sai-No-Gu and Saku Irniq join the Nipangui Shogunate and loyal daimyo in trading over the Northern Icefields through the Halflings and other middlemen. This is not necessarily by choice, as the Eizo ruthlessly maintain their monopoly with the Berjeron. The traditional departure point from Nipangu itself for these traditional traders is Ko-Ho-Nui Amatsu Ga, a northern port city owing loyalty to the Shogun.

These exports have traveled the northern route for centuries, though in nowhere near the frequency as is seen nowadays. Besides the Eizo trade in weapons, they include ivory (from the northern walrus), tea, spices, porcelain, silk, rice, jade, poisons and medicines. To a lesser extent, though greater in recent years, southern colonial goods have joined these, including white rice, oranges, lemons, peaches, and other exotic fruits.

In return, the Berjeron and northern middlemen trade gold, silver, glass, and tobacco to their Pangese partners.

Although overseas travel and trade is taken care of by the Berjeron rather than the Sword Clan itself, advisors and merchants have accompanied them to the west on many occasions. These men and their families, as well as adventurers, explorers, independent merchants, and refugees have, over the years, contributed to a growing immigrant presence on Arangoth’s continent. Still tiny by most measures, usually numbering less than a dozen in any major cities, Laeng and Kagamki have both seen the growth of ‘Nipangui’ quarters with small sustainable populations. Because of Nipangu’s dominance of the western trade, there are very few other Pangese peoples represented on Arangoth’s continent.

Immigrant populations are a blend of Shogunate and Sword Clan supporters, as well as those who declare themselves neutral. Kagamki, the traditional port of Nipangui trade, has a majority of Shogun-loyal inhabitants, while Laeng sees more Eizo-loyal immigrants. Just as it does in Nipangu itself, the cold war between these two sides continues in the West and divisions are often fierce. Intrigue is the order of the day over violence, but secret duels between rivals are not unknown. Those loyal to the Shogun must receive goods from their homeland through the Icefields route, as no Sword Clan-allied merchants will supply them, and vice versa.

Though trade with Xiunhai-la is nominally forbidden, it does go on. Even to the Nipangui, this country is largely unknown and the subject of many fanciful myths among the unlearned. It is interesting to note that these myths are often not friendly, for the inhabitants of Panguro consider Xiunlans (whom they know as the Tsunolan) red-haired heretics who have transgressed against the heavens of the dragons and understand little of spiritual matters. Such goods so close could not help but be in demand among the more wealthy Dragon Worshipers, however. Many of the laws are avoided, or winked at by officials in return for kickbacks. This trade is small enough that the unlearned do not even associate the goods with the ‘mythical’ land of heretics, the goods are simply ‘outlander’ treasures. Few Merchants or former Merchants, however, do not know that the Floating Isles are real – and a veritable gold mine. The Sword Clan, ever willing to buck religion to turn a coin, have been making overtures to the Xiunlans to open up more formal trading avenues.

Language

Names

It is associations which help define a Pangui name, which in its full form consists of four parts. The prefix designates one’s caste (or, if not Nipangui or Sainogui, their origin), next the family name, the infix representing one’s prime society or clan identification, followed by the personal name.

Thus: Prefix-Family Name-Infix-Personal Name

Prefixes

• Yo- elves
• So- samurai
• To- merchants (not used openly in Nipangu proper)
• Ko- scholars
• Jo- commoners

• Gai- Westerners
• Dai- Xiunlan
• Bai- Odan
• Qai- Irniqui

Infixes

It would be a fruitless endeavour to name all of the possible infixes, which are numerous. Most locals would recognize an infix, though the further away, the less likely it is. Infixes are never more than one syllable.

For example:

so-Fohan-gai-Jald, gai labelling him as an outsider, yet with enough respect to have it as an infix rather than prefix. Those without infixes are considered landless and clanless outcasts, never to be trusted.

jo-Takamashi-ya-Makie, ya being a prefect or a local guild