Nagari (nah-gah-ree)
Nagari-pwa (formal), Nagahito - Daiingo, Najiaren - Dayangyu, Nyoi-naga - Xiaoyu
“The Snake Peoples’ place amongst the Six Virtues is uncertain. Their history is shrouded in mystery and conjecture. They are no less a mystery since the end of the Kami Daisenso. Locked away in their jungles hoping to attone for what was done in the name of the Lord of Storms. The only known quantity is the moon god took them under his aegis and they ended the Great War by their own fangs. If that is not behavior worthy of a Supreme Being then nothing is.”
Disciple, Hong Mu-kang
Basic Information
Anatomy
The Nagari are an endoskeletal, warm-blooded species with two arms, two legs, and a human-like head. Most of their bodies resembles those of humans' down to musculature and much of their skeletal structure. The main difference in basic structure is a long, scaly, serpentine tail. Though this tail can aid in balance, it is mainly cosmetic as it isn't strong enough to lift anything heavier than about two pounds. Their bodies are mostly covered in a pale, nearly snow-white, skin, despite their southern clime. A small percentage of their bodies are also covered in snake-like scales. This is usually on the back of the arms and legs, across the shoulders, and along their spines. Much like the tail, these scales seem to be mostly cosmetic features and offer no further protection beyond their skin. The coloration of these scales follow genetic and familial lines with females having the most striking, and bright, scale colorations.
Biological Traits
The height and weight ranges for the Nagari are very similar to those of humans. For males, these heights range from 5'7 to 5'10. With weights ranging between 120 and 170 lbs. Whereas, for females, their heights range from 5'2 to 5'6 with weights ranging from 100 to 140 lbs. Males of the species tend to be a bit larger and more powerfully built, with denser muscularity and denser bone mass. Females tend to have a wider hip to shoulder ratio to accommodate live birth and breasts for suckling young. Females tend to have brighter, more striking scale patterns than the males who tend toward darker coloration.
Genetics and Reproduction
Reproduction is accomplished between the male and female sexes of the species. Young are birthed live after a gestation period of 10 months.
Growth Rate & Stages
Nagari babies are born mostly helpless and completely dependent upon adult caregivers. They learn to walk within the first two years of life, go through an adolescent period of about 20 years, and reach sexual maturity between 20 - 25 years of age. Though, this can occur at a younger or older age depending on factors such as diet, parentage, or environment.
Ecology and Habitats
Though the serpent-folk are fairly adaptive and can sometimes be spotted throughout the empire, they prefer the jungles and rainforests to the far south. Though they are warm-blooded creatures, like bamboo dragons, they are still a bit more sensitive to colder temperature extremes.
Dietary Needs and Habits
The Nagari are an omnivorous species and freely consume both vegetable and animal matter.
Biological Cycle
Nagari are a relatively long-lived species. They age and mature far less quickly than humans, and are considered to have reached adulthood around the ages of 50 - 55 dependent upon social customs. Old age is considered to have been reached around 150 years, and death usually occurs between the ages of 190 - 200 years. Though, again, this can happen earlier or later depending upon many factors, including diet and environment.
Additional Information
Social Structure
The Nagari have long placed significant emphasis on bloodlines. Particularly those of a more mystical bent. Tracing their lineage and magical prowess back through the generations. Families powerful in magic of always been revered, and intermarriage magical bloodlines is a common tactic used to bring out the most potential with their offspring.
The serpent-folks' society has long been arranged around eight, great families who are thought to exemplify the eight, fundamental princples of magical philosophy. These eight families form the upper governing body called the Khangshi, which is made up of the eldest, and most powerful, magic-users of the snake-people's society. This is the Nagari's longest-running governing body. In the ancient days, it was the sole governing body the snake people had. After the Pyanglehmu, the Turning, a lower governing body, called the Siwipwe, made up of the fifty-six lesser families, was convened to represent the interests of the lesser magicians and the common people.
The society, itself, is made up of three tiers with the magic-users at the top, those of a moderate magical ability in the middle, and the Ayattha, or human freedmen, at the bottom. The top of society is obvioulsy those who are the most powerful and skilled in the use of the mystic arts. Essentially, the aristocracy. While those of middling or little mystical aptitude are the artisans, the merchants, guardsmen, bankers, and all those others who make up the middle class. The Ayattha form the general laborers, farmers, woodcutters, charcoal burners, and other peasant classes.
The serpent-folks' society has long been arranged around eight, great families who are thought to exemplify the eight, fundamental princples of magical philosophy. These eight families form the upper governing body called the Khangshi, which is made up of the eldest, and most powerful, magic-users of the snake-people's society. This is the Nagari's longest-running governing body. In the ancient days, it was the sole governing body the snake people had. After the Pyanglehmu, the Turning, a lower governing body, called the Siwipwe, made up of the fifty-six lesser families, was convened to represent the interests of the lesser magicians and the common people.
The society, itself, is made up of three tiers with the magic-users at the top, those of a moderate magical ability in the middle, and the Ayattha, or human freedmen, at the bottom. The top of society is obvioulsy those who are the most powerful and skilled in the use of the mystic arts. Essentially, the aristocracy. While those of middling or little mystical aptitude are the artisans, the merchants, guardsmen, bankers, and all those others who make up the middle class. The Ayattha form the general laborers, farmers, woodcutters, charcoal burners, and other peasant classes.
Facial characteristics
Nagari facial features greatly resemble those of humans and elves. With similar structure and overall skull shape. Though their appearance tends to have more serpentine facial features. Such as a rather blunt, upturned nose. Upon close inspection, small indentations can be seen just behind the nostrils for the pit organs, which are normally hidden from view. Their skin tends to be much paler than humans'.
The overall structure of their faces is much sharper with pointed chins and angular jawlines. Their eyes bear a more heavily slanted appearance with a golden-green iris and vertically slit pupils. Their lips are thin, and on females this is often disguised with cosmetics to give the appearance of fuller lips, which hide small, pointed fangs behind. These fangs, like much of their serpent-like features seem to be mostly cosmetic. Their hair is a shade of green so dark that it appears black except in direct light.
The overall structure of their faces is much sharper with pointed chins and angular jawlines. Their eyes bear a more heavily slanted appearance with a golden-green iris and vertically slit pupils. Their lips are thin, and on females this is often disguised with cosmetics to give the appearance of fuller lips, which hide small, pointed fangs behind. These fangs, like much of their serpent-like features seem to be mostly cosmetic. Their hair is a shade of green so dark that it appears black except in direct light.
Geographic Origin and Distribution
Though they may be spotted nearly anywhere within the empire, Nagari tend to congregate in their ancient homeland the Tche'sau'im, or colloquially known as the Jungles of the Snake People.
Average Intelligence
Nagari are a sapient species capable of having complex thoughts and possess self-awareness. They form societies and utilize the technologies extant in the empire.
Perception and Sensory Capabilities
Nagari seem to possess some of the extrasensory capabilities of their animal counterparts. Hidden just behind the notrils is a small pit organ which allows the Nagari to "see" the body heat of creatures within about thirty feet from them. As well, their forked tongues are particularly sensitive and can pick up the "scents" of their surroundings incredibly well. Combined together, these two sensory organs allow the snake-people to navigate their environments with ease even in pitch darkness.
Civilization and Culture
Naming Traditions
Family Names
Despite the importance placed upon the Eight Great Families, when referencing another Nagari, the snake-people use a system similar to the Kotengu of given name followed by family name. The vast majority of the Nagari are a part of one of the Fifty-six Families since a marked minority are from one of the Eight. The names of the Fifty-six are typically a blending of one or more of the syllables of one of the Eight, such as the Pahnyau family who were started as an alliance between the Pahntimhu and the Pyau families.The list of the Eight Great Families and their mystical specialties follows. Due to space considerations, the Fifty-six Branch Families will not be listed:
- Pahntimhu were once the Chaukwi, and deal with the pure, creative energies of Yang, creating or summoning objects or creatures and dispelling them.
- Pyau were once the Yweba, and use Yin energies to trick and dull the senses.
- Yaunji were once the Thakeba, and deal with the strange, shifting energies of transformation.
- Ceihloksha were once the Shokh, and deal with the raw, explosive energies of both Yin and Yang.
- Gayuna were once the Shun, and deal with protective energies and dispelling harmful magic.
- Ahsonmei were once the Hou, and deal almost entirely in mental energies, suggestion, and changing a sapient being's state of mind.
- Tinyeinmhu were once the Bodzhou, and use the energies of divination and knowledge.
- Lethkanuing were once the Kon, and deal with the pure, entropic energies of Yin.
Given Names
The given names of the Nagari are typically one or two syllables, at most. Since so much of the Nagari society is organized around their large, family groups, given names are often the most common way to refer to an individual. Even in more official environments or situations. Indeed, the individuals most commonly referred to by their family names are those members of the ruling councils. Therefore, given names among the snake-people strive to be unique from one generation to the next and among immediate family. Titles and their associated honorifics are often affixed to their given names to create a wholly unique name all on its own.Another, near-universal, practice to choosing a name for the Nagari is to base the first character of the name around the date the child was born. In the past, their own lunar calendar was used, but since the Turning they've used the standard, Imperial Shinkai calendar and its associated ten-day weeks. For example, for a Nagari born on the third day of the week, their given name would begin with a "la" or "wa".
Some of the more common names among the Nagari are: Kyi, Kyaw, Naing, Khin, Chit, Lwin, Hlaing, Mya, Aye, and Soe Nagari names use real-world Burmese.
Major Organizations
There are many organizations within the Nagari society. From the Sixty-four Hmau Academies to the various trade guilds of the common folk to the union halls of the Ayattha. By far, the most important organizations within their society are the two-tiered halls of the government: the Khangshi and the Siwipwe.
The Khangshi is nominally a council of elders made up of the heads of the Eight Great Families. They sit at the top of Nagari society as the most accomplished sorcerers of their race. The masters of their chosen art, they are considered to be the wisest and most dedicated practitioners, possessing the most qualifications to guide the race as a whole. Within the snake-people's society, their word is law and once they have made a decision it cannot be undone.
The Siwipwe is much the same as the Khangshi, being made up of the elders of each of the Fifty-six Branch Families. They are not always masters of the magical arts (Hmau), but they are often elevated to their positions for having the correct qualifications. While, nominally, they are there to bring to the attention of the Khangshi the needs and desires of the more common folk, they are often used to pass along the decisions of the ruling council to their constiuents, as well. Therefore getting the bulk of the ire directed at them for any unpopular decisions the ruling council may make. Due to this, being a member of the Siwipwe is often considered to be an unpopular position to be in.
The Khangshi is nominally a council of elders made up of the heads of the Eight Great Families. They sit at the top of Nagari society as the most accomplished sorcerers of their race. The masters of their chosen art, they are considered to be the wisest and most dedicated practitioners, possessing the most qualifications to guide the race as a whole. Within the snake-people's society, their word is law and once they have made a decision it cannot be undone.
The Siwipwe is much the same as the Khangshi, being made up of the elders of each of the Fifty-six Branch Families. They are not always masters of the magical arts (Hmau), but they are often elevated to their positions for having the correct qualifications. While, nominally, they are there to bring to the attention of the Khangshi the needs and desires of the more common folk, they are often used to pass along the decisions of the ruling council to their constiuents, as well. Therefore getting the bulk of the ire directed at them for any unpopular decisions the ruling council may make. Due to this, being a member of the Siwipwe is often considered to be an unpopular position to be in.
Beauty Ideals
While the Nagari largely resemble other humanoid species like the humans or elves, those people's standards of beauty are not, necessarily, alluring to them. They tend to prefer more heavily-lidded eyes, and overall sharper features than many humans, or even elves, possess. They're more likely to find the phoenix-kin the most attractive out of all the humanoid races. Scale quality and coloration also factors into the beauty ideals of the serpent-folk. The colors an individual Nagari finds attractive seems to coincide with their mystical aptitudes, as well. For instance, those who heavily favor using illusory magic seem to gravitate to those who have the dark-greenish scales of the Pyau.
In females, the scales are often much glossier, smoother, and brightly colored than their male counterparts. Their features are more gently shaped than the harsher angles of the males. Their forms more sinuous and lithe with a long, delicate tail. All things which the males of the species appreciates.
Women, on the other hand, tend to admire strong and supple forms in their men. Broad shoulders and a well-defined musculature with a strong, svelte tail are all things the females appreciate. Teeth are another of those looked at, especially by Nagari women, as strong fangs are looked at as a sign of virility.
Long hair is appreciated in both men and women. The thicker and glossier it is, the more it's appreciated by the general population. They are, in fact, one of the few peoples of the empire which eschew the often-complex hair stylings practiced in much of the empire. Men may make a nod toward practicality by binding their hair back into a half- or full ponytail. Whereas women may go a bit more complex with single- or double-bindings, but will always err on the style which more appropriately shows off the sumptuousness of their hair.
Much like with their hair, both sexes find the state of the scales of a potential paramour to be a sign of physical attractiveness. Flat, completely dull, or unkempt scales and tail are considered to be particularly ugly, or the signs of a dirty, lazy, or overall unkempt individual. Scales should be pliant, nearly iridescent, and clean. Chipped and flaking scales are a looked upon as a sign of uncleanness. To the Nagari, an unclean body reflects an unclean mind.
In females, the scales are often much glossier, smoother, and brightly colored than their male counterparts. Their features are more gently shaped than the harsher angles of the males. Their forms more sinuous and lithe with a long, delicate tail. All things which the males of the species appreciates.
Women, on the other hand, tend to admire strong and supple forms in their men. Broad shoulders and a well-defined musculature with a strong, svelte tail are all things the females appreciate. Teeth are another of those looked at, especially by Nagari women, as strong fangs are looked at as a sign of virility.
Long hair is appreciated in both men and women. The thicker and glossier it is, the more it's appreciated by the general population. They are, in fact, one of the few peoples of the empire which eschew the often-complex hair stylings practiced in much of the empire. Men may make a nod toward practicality by binding their hair back into a half- or full ponytail. Whereas women may go a bit more complex with single- or double-bindings, but will always err on the style which more appropriately shows off the sumptuousness of their hair.
Much like with their hair, both sexes find the state of the scales of a potential paramour to be a sign of physical attractiveness. Flat, completely dull, or unkempt scales and tail are considered to be particularly ugly, or the signs of a dirty, lazy, or overall unkempt individual. Scales should be pliant, nearly iridescent, and clean. Chipped and flaking scales are a looked upon as a sign of uncleanness. To the Nagari, an unclean body reflects an unclean mind.
Gender Ideals
When it comes to the Nagari and the ideals of gender, The Families, both the Eight Great and the Branches, are probably the most egalitarian of the serpent-folks' society. Aside from the natural divide of the Yin and Yang Principles, themselves, there is no real gender divide when it comes to the study of the Hmau (mystic arts). All that matters are the mind and the emotional investment. In the nominally meritocratic society of the magi, women can climb just as high as their male counterparts.
The larger differentiation in the sexes comes as the lower ends of the social stratum where one's place in society can be more about how physically powerful one person is than the other. This can be especially true among the more physical occupations and jobs, such as warriors or laborers. In the lower stratum, the division of roles is largely the same as the traditional roles in other parts of the empire. Men are generally expected to toil, while women are usually expected to take care of the home and family. The notable exceptions to this broad generalization are, of course, things like trades which don't rely on physical strength in order to perform well. Some of the finest artificers in Nagari society are female, for instance.
While the society is nominally aligned to the Yin Principle through their pact with Tsuki-yomi, the rights of property and inheritance are not strictly passed down through the male line as it is with other Yin-aligned societies. The Nagari rule of inheritance and ownership is generally a lot more complex and related to their ideals of bloodline, magical potency, and their relationship to social status. Generally, the ownership of property and inheritance are passed down through whichever family has more status, i.e. whichever is closer to one of the Eight Families and which partner brings more mystical might to the table. This situation, while more complex, can arguably be said to be more egalitarian than any other society in the Middle Empire.
The larger differentiation in the sexes comes as the lower ends of the social stratum where one's place in society can be more about how physically powerful one person is than the other. This can be especially true among the more physical occupations and jobs, such as warriors or laborers. In the lower stratum, the division of roles is largely the same as the traditional roles in other parts of the empire. Men are generally expected to toil, while women are usually expected to take care of the home and family. The notable exceptions to this broad generalization are, of course, things like trades which don't rely on physical strength in order to perform well. Some of the finest artificers in Nagari society are female, for instance.
While the society is nominally aligned to the Yin Principle through their pact with Tsuki-yomi, the rights of property and inheritance are not strictly passed down through the male line as it is with other Yin-aligned societies. The Nagari rule of inheritance and ownership is generally a lot more complex and related to their ideals of bloodline, magical potency, and their relationship to social status. Generally, the ownership of property and inheritance are passed down through whichever family has more status, i.e. whichever is closer to one of the Eight Families and which partner brings more mystical might to the table. This situation, while more complex, can arguably be said to be more egalitarian than any other society in the Middle Empire.
Courtship Ideals
As with much of the rest of the empire proper, marriages are not just about uniting two, individual people, they are about the union of two families. Particularly within the bloodline obsessed Nagari society. Due to these ideals, the matchmaker and the parents (and grandparents, great-grandparents, aunts, uncles, cousins) are much more heavily involved within the courtship of two Nagari than even the strictest human or elven society. With each member wanting to create the strongest, magical bloodline possible. Though, because of this, couplings are often arranged by said family members.
That being said, there are any number of opportunities for young people to meet. Especially within the upper tiers of serpent-folk society, where nearly every person attends some form of college, university, or think-tank dedicated to the study of the Hmau. A typical courtship among the Nagari can last from several weeks to several years. There are several steps inolved within this practice which has long been quantified by the Ahsonmei family who have long studied the elements of attraction and organized them into Eight Steps. These are not, necessarily, a step-by-step guide as outside forces, such as whether or not a coupling is arranged, family pressure, and so-forth can curb or curtail any of these steps.
Often courtship is initiated through attraction and by the initial attractee. Whether the initiator is male or female is unimportant and is called the Step of Fire. This is when the initiator makes their intent known to their potential paramour. This is done either through a token of some kind or a display of mystical prowess. If the paramour accepts, the courtship is started, families are alerted, and matchmakers contacted. This step rolls through into the Step of Water, which is each family looking into the background of the other and their children and consulting their matchmakers as to the rightness of the proposed match. The next two steps in their courtship are the Steps of Earth where the couple meets each others' parents at a formal meeting spot. These are done one at a time and are for the parents to meet, and test, their child's love interest. This is done through conversation, and through actual tests of mystical might and prowess. The Steps of Metal are much as the Steps of Earth, only this time it is the entirety of the family that the lovers are meeting. The context is also much the same. The important step here is to impress the grandparents, and possibly the great-grandparents, of the one each individual is courting. The Steps of Wood are considered to be the final phase of the courtship as the couple, at this stage, is typically consulting their families and the matchmaker for an auspicious wedding date. This is also the stage where the couple begins trying to hedge their bets for a meritorious, joyful, and fruitful married life. They do this through actions called Kudho Lokchin, or Making Merit. The ideal of Making Merit will be further expanded upon later, but the basic idea is to perform meritorious actions such as volunteer work for people in need. This is done by couples preparing for marriage as a way of building up the positive energies around them for a more satisfactory life with fewer hardships.
In reality, the coursthip processes can be called off at any point by the families of the couple. If one or the other of the couple is found to come from a family of lower status, low magical acuity, or even low merit, the parents or grandparents will often step in to put a stop to things before they proceed too far.
That being said, there are any number of opportunities for young people to meet. Especially within the upper tiers of serpent-folk society, where nearly every person attends some form of college, university, or think-tank dedicated to the study of the Hmau. A typical courtship among the Nagari can last from several weeks to several years. There are several steps inolved within this practice which has long been quantified by the Ahsonmei family who have long studied the elements of attraction and organized them into Eight Steps. These are not, necessarily, a step-by-step guide as outside forces, such as whether or not a coupling is arranged, family pressure, and so-forth can curb or curtail any of these steps.
Often courtship is initiated through attraction and by the initial attractee. Whether the initiator is male or female is unimportant and is called the Step of Fire. This is when the initiator makes their intent known to their potential paramour. This is done either through a token of some kind or a display of mystical prowess. If the paramour accepts, the courtship is started, families are alerted, and matchmakers contacted. This step rolls through into the Step of Water, which is each family looking into the background of the other and their children and consulting their matchmakers as to the rightness of the proposed match. The next two steps in their courtship are the Steps of Earth where the couple meets each others' parents at a formal meeting spot. These are done one at a time and are for the parents to meet, and test, their child's love interest. This is done through conversation, and through actual tests of mystical might and prowess. The Steps of Metal are much as the Steps of Earth, only this time it is the entirety of the family that the lovers are meeting. The context is also much the same. The important step here is to impress the grandparents, and possibly the great-grandparents, of the one each individual is courting. The Steps of Wood are considered to be the final phase of the courtship as the couple, at this stage, is typically consulting their families and the matchmaker for an auspicious wedding date. This is also the stage where the couple begins trying to hedge their bets for a meritorious, joyful, and fruitful married life. They do this through actions called Kudho Lokchin, or Making Merit. The ideal of Making Merit will be further expanded upon later, but the basic idea is to perform meritorious actions such as volunteer work for people in need. This is done by couples preparing for marriage as a way of building up the positive energies around them for a more satisfactory life with fewer hardships.
In reality, the coursthip processes can be called off at any point by the families of the couple. If one or the other of the couple is found to come from a family of lower status, low magical acuity, or even low merit, the parents or grandparents will often step in to put a stop to things before they proceed too far.
Relationship Ideals
An ideal relationship for the Nagari is one which blends magical, personal, and family compatibility with, hopefully, a boost in familial and magical stature. As with any relationship, each partner must be able to compliment each others' weaknesses with strength. Rarely is this axiom more literally realized than within the Nagari society where the greatest qualifying factor of a courtship is the magical compatibility of the potential partners. A state which necessarily requires strong rapport on the mental and emotional levels, as well. Therefore, to the serpent-folk mind, a strong magical congruence between two people is the strongest foundation upon which to build a strong, lasting relatioship.
Of course, this is not always the case. Opposites attract, after all, and there are times when even those with the strongest affinity from a mystical perspective can clash on the mental and emotional levels.
This is why that, although it is a baseline consideration, it is not the be-all, end-all to a healthy relationship. Due to this consideration, Nagari courtships can take as long as multiple years while the families observe the couple, both through direct interactions and more clandestine methods. Not just to make sure that the couple are behaving themselves, but to make sure of they compliment each other mentally and emotionally.
Of course, this is not always the case. Opposites attract, after all, and there are times when even those with the strongest affinity from a mystical perspective can clash on the mental and emotional levels.
This is why that, although it is a baseline consideration, it is not the be-all, end-all to a healthy relationship. Due to this consideration, Nagari courtships can take as long as multiple years while the families observe the couple, both through direct interactions and more clandestine methods. Not just to make sure that the couple are behaving themselves, but to make sure of they compliment each other mentally and emotionally.
Major Language Groups and Dialects
The Nagari speak their own language called Nyayezaga. This is a dialect of the language spoken in Diyu.
Nyayezaga uses real-world Burmese.
Common Etiquette Rules
The standard greeting for the Nagari is very similar to that practiced by the Chosater and other followers of the Eightfold Path of Creation's Dawn. It is called the mingalaba by the serpent-people and is performed in the same way by pressing the palms flat together, with the fingers pointing upward, and bowing over them. While the gesture practiced by adherents of the Eightfol Path follows religious connotations, that practiced by the Nagari has far more practical roots in the Hmau. The use of which requires certain hand gestures meant to symbolize the Bedinshikhu (the Bagua). The folded hands with all fingers visible in a neutral gesture during greeting is a way of not showing ill-intent.
As in many other cultures within the empire, the depth of the bow indicates the degree of respect and the relative status between the two people doing the greeting. If there is enough of a difference in two individuals' relatives status, the mingalaba may not even be returned by the person of higher status. Another difference between the serpent-folk and the Eightfold Path is that the hands are never raised during the bow, regardless of depth. They are kept at chest level and bowed over.
Due to the fact that speech and hand gestures are such an integral aspect of using the Hmau, using overly expressive speech and hand gestures may be construed as aggressive or even threatening. Accordingly, the speech and gesticulations of the Nagari are, by necessity, calm and meticulous during conversation.
While, in general, it is considered polite to retain eye contact during conversation between equals, those with a greater difference in station are expected to be more circumspect in their behavior and show proper respect by keeping their eyes lowered from those above them in station. Many of the standard mannerisms in the empire-proper carry over into the Nagari culture. The practice of removing one's shoes before entering a building, for instance, is as meticulously observed by the serpent-folk as it is among the other imperial citizens. Respect for elders and ancestors is another that should go without saying. Especially since, among the snake-folk, many of the eldest members are the ones which are the most dangerous.
Many of the standard table manners also carry over to the serpent-folk. Some of the differences being leaving some small bit of food on the plate, as clearing it means the guest is still hungry. The one hosting will often serve those at the table, if it is a family, the eldest child serves. Serving order is, of course, done by seniority. As such, everyone may begin eating once they are served, rather than waiting for the most senior member to begin. Nagari have a rather large population of followers of the Eightfold Path, especially among the more common folk and among the Ayattha. Consequently, they more closely adhere to the mannerisms and etiquette expected of those who follow that religion. The serpent-folk have a rather extensive list of honorifics used in any number of situations. In practice, these honorifics come before the given name:
As in many other cultures within the empire, the depth of the bow indicates the degree of respect and the relative status between the two people doing the greeting. If there is enough of a difference in two individuals' relatives status, the mingalaba may not even be returned by the person of higher status. Another difference between the serpent-folk and the Eightfold Path is that the hands are never raised during the bow, regardless of depth. They are kept at chest level and bowed over.
Due to the fact that speech and hand gestures are such an integral aspect of using the Hmau, using overly expressive speech and hand gestures may be construed as aggressive or even threatening. Accordingly, the speech and gesticulations of the Nagari are, by necessity, calm and meticulous during conversation.
While, in general, it is considered polite to retain eye contact during conversation between equals, those with a greater difference in station are expected to be more circumspect in their behavior and show proper respect by keeping their eyes lowered from those above them in station. Many of the standard mannerisms in the empire-proper carry over into the Nagari culture. The practice of removing one's shoes before entering a building, for instance, is as meticulously observed by the serpent-folk as it is among the other imperial citizens. Respect for elders and ancestors is another that should go without saying. Especially since, among the snake-folk, many of the eldest members are the ones which are the most dangerous.
Many of the standard table manners also carry over to the serpent-folk. Some of the differences being leaving some small bit of food on the plate, as clearing it means the guest is still hungry. The one hosting will often serve those at the table, if it is a family, the eldest child serves. Serving order is, of course, done by seniority. As such, everyone may begin eating once they are served, rather than waiting for the most senior member to begin. Nagari have a rather large population of followers of the Eightfold Path, especially among the more common folk and among the Ayattha. Consequently, they more closely adhere to the mannerisms and etiquette expected of those who follow that religion. The serpent-folk have a rather extensive list of honorifics used in any number of situations. In practice, these honorifics come before the given name:
- Ashin: is used to refer to elders of the Eight Great Families, i.e. the Khangshi.
- Shin: is used to refer to elders of the Fifty-six Branch Families, i.e. the Siwipwe.
- Phaya: refers to gods, spirits, or the Creator among members of the Eightfold Path.
- Bo or Bogyoke: is used to refer to military officers of command or general ranks, respectively.
- Daw: refers to married women or women of a higher social status.
- U: refers to married men or men in a higher social position.
- Ko: roughly means 'brother' and is used by men of roughly equal status.
- Ma: roughly means 'sister' and is used by women of roughly equal status.
- Mai: roughly means 'younger sister' and is used to refer to unmarried women or girls.
- Maung: roughly means 'younger brother' and is used to refer to unmarried men or boys.
- Saya: refers to men of senior rank, but not elder members of the Families, i.e. teachers.
- Sayama: refers to women of senior rank, but not elder members of the Families, i.e. teachers.
- Sayadaw: is used by adherents of the Eightfold Path to refer to senior clergy.
Common Dress Code
The standard costume of the Nagari is fairly similar to the clothing worn by the Sunren. Though, whether the monkey-folk influenced the serpent-people or vice-versa or if both came about independently of the other due to similar traditional climates and needs is unknown and open to conjecture. Regardless of class, both males and females, usually wear a piece of cloth which wraps around their waist, which they call the longyi. The longyi of common men tends to drape to around mid-calf and is then pulled around and folded between the legs to create a pair of short trousers which come to about knee-length. In, again, much the same manner as the monkey-folk. Whereas men of the upper classes wear the longyi loose with a bit more fabric than their common counterparts. When they do tuck it in, the extra fabric causes the trousers to flair out more around their legs.
Women tend to wear their longyi to around mid-calf and eschew tucking, or folding, it around their legs. instead, leaving it draped like a tube-skirt, with the longyi of upper-class women often having multiple pleats. Again, in much the same manner as the Sunren. The longyi, in both male and female designs, are held up by a soft belt of leather, cotton, or silk. Unlike the Sunren, however, Nagari women, especially the upper classes, do not secure the longyi around their tails. Thus, leaving all but the tips of their tails hidden beneath the cloth. This has led to the base of a woman's snake-like tail being sensualized in erotic art, writings, and other mediums.
Due to the climate of their jungle home, common men typically go bare-chested in their everyday lives. Even women are known to go bare-chested when it suits them. Many, however, give a nod to modesty and supportive comfort by wearing a strip of cloth which is wrapped from the back and around the breasts in an x-shape and tied behind the neck, called a tabinma. This garment is usually worn by itself, but can be used in the cooler months of the rainy season with a sleeved, wrapped, garment called anghsi. In these instances, it is often worn over the shirt, as opposed to under it. The tabinma in popular culture, has become associated with the female warriors who often wear an armored version of this garment called thangyat-tabinma.
Upper class men will wear a long, robe-like garment likely inspired by the clothing of the Daiin people, called bwewotsun. This is a tailored robe, usually falling from knee- to calf-length. It is usually made of a more sheer silk or muslin material and worn open. These robes are often colored in the family's colors and are embroidered with the family's crest on the back. If attending formal events or simply making a nod to modesty, the bwewotsun will be closed with a wide belt of silk.
Upper class women wear a fine anghsi which falls to the hips. Over this is worn a chwe'ahte, which is a long, foot-wide, piece of silk in the family's colors and crest, draped diagonally over the left shoulder with the end dropping down the back. This garment may also be worn against the skin on particularly hot, jungle days. Married women wear a large, shawl-like garment called the hkapan. This is a large, rectangular piece of light cotton or silk which is draped around the body and pulled, loosely over the head, with one end tucked either into the anghsi or tabinma and the other end either draped over the arm or tucked into itself.
Though the tops of their feet may have a scattering of scales across them, the bottoms of Nagari feet are as sensitive as any other humanoid race. To answer this need, the majority of the snake-people wear sandals made of wood, leather, or woven vines or straw called phinap. Those of means may wear shoes of cloth with wooden, leather, or cotton soles with elegantly curled up tips called thitywet phinap, or "leaf shoes", because of their curled toes. Among the upper classes, these shoes are often of silk with soft, leather soles and heavily embroidered with gold threads and other bright colors.
The ruling councils of the Nagari can always be spotted from afar by the tall, conical hats they wear known as othok. The othok for the Siwipwe are usually plain, constructed of bamboo and wrapped in white silk with a circular base and a tall, conical top. While those of the Khangshi are more elaborate, often constructed of wood and gold and featuring gemstones and sixty-four rings all along their pointed tops. They are called magaik. Commoners, on the other hand, typically make do with the conical, straw hats which are nearly ubiquitous across the face of the empire, or bind their heads in a cloth wrap during inclement weather. Sometimes both.
Tattoos, or Htokwin, are a commonplace accessory among the Nagari, even amongst the nominal nobility. It is quite common for serpent-folk to get their first tattoos, as protective amulets, before they can even walk. Tattoos are often received for protection, to enhance physical or mental capabilities, or, most commonly, to enhance mystical capabilities. These types of tattoos are often parts of words or symbols tattooed onto the Dhangwe-daga, the "Qi Gates", of the body. Priests and priestesses will also have similar tattoos, usually around their "third eye", dedicated to the god or goddess they serve. Among the common populace, especially among lethwei fighters, tattoos depicting gods, goddesses, animals, legendary figures, or even the Creator if they're a lay member of the Eightfold Path, are all common designs. Scales are never tattooed. Among the members of the Eightfold Path of Creation's Dawn, the common dress code is identical to that of the Chosater.
Women tend to wear their longyi to around mid-calf and eschew tucking, or folding, it around their legs. instead, leaving it draped like a tube-skirt, with the longyi of upper-class women often having multiple pleats. Again, in much the same manner as the Sunren. The longyi, in both male and female designs, are held up by a soft belt of leather, cotton, or silk. Unlike the Sunren, however, Nagari women, especially the upper classes, do not secure the longyi around their tails. Thus, leaving all but the tips of their tails hidden beneath the cloth. This has led to the base of a woman's snake-like tail being sensualized in erotic art, writings, and other mediums.
Due to the climate of their jungle home, common men typically go bare-chested in their everyday lives. Even women are known to go bare-chested when it suits them. Many, however, give a nod to modesty and supportive comfort by wearing a strip of cloth which is wrapped from the back and around the breasts in an x-shape and tied behind the neck, called a tabinma. This garment is usually worn by itself, but can be used in the cooler months of the rainy season with a sleeved, wrapped, garment called anghsi. In these instances, it is often worn over the shirt, as opposed to under it. The tabinma in popular culture, has become associated with the female warriors who often wear an armored version of this garment called thangyat-tabinma.
Upper class men will wear a long, robe-like garment likely inspired by the clothing of the Daiin people, called bwewotsun. This is a tailored robe, usually falling from knee- to calf-length. It is usually made of a more sheer silk or muslin material and worn open. These robes are often colored in the family's colors and are embroidered with the family's crest on the back. If attending formal events or simply making a nod to modesty, the bwewotsun will be closed with a wide belt of silk.
Upper class women wear a fine anghsi which falls to the hips. Over this is worn a chwe'ahte, which is a long, foot-wide, piece of silk in the family's colors and crest, draped diagonally over the left shoulder with the end dropping down the back. This garment may also be worn against the skin on particularly hot, jungle days. Married women wear a large, shawl-like garment called the hkapan. This is a large, rectangular piece of light cotton or silk which is draped around the body and pulled, loosely over the head, with one end tucked either into the anghsi or tabinma and the other end either draped over the arm or tucked into itself.
Though the tops of their feet may have a scattering of scales across them, the bottoms of Nagari feet are as sensitive as any other humanoid race. To answer this need, the majority of the snake-people wear sandals made of wood, leather, or woven vines or straw called phinap. Those of means may wear shoes of cloth with wooden, leather, or cotton soles with elegantly curled up tips called thitywet phinap, or "leaf shoes", because of their curled toes. Among the upper classes, these shoes are often of silk with soft, leather soles and heavily embroidered with gold threads and other bright colors.
The ruling councils of the Nagari can always be spotted from afar by the tall, conical hats they wear known as othok. The othok for the Siwipwe are usually plain, constructed of bamboo and wrapped in white silk with a circular base and a tall, conical top. While those of the Khangshi are more elaborate, often constructed of wood and gold and featuring gemstones and sixty-four rings all along their pointed tops. They are called magaik. Commoners, on the other hand, typically make do with the conical, straw hats which are nearly ubiquitous across the face of the empire, or bind their heads in a cloth wrap during inclement weather. Sometimes both.
Tattoos, or Htokwin, are a commonplace accessory among the Nagari, even amongst the nominal nobility. It is quite common for serpent-folk to get their first tattoos, as protective amulets, before they can even walk. Tattoos are often received for protection, to enhance physical or mental capabilities, or, most commonly, to enhance mystical capabilities. These types of tattoos are often parts of words or symbols tattooed onto the Dhangwe-daga, the "Qi Gates", of the body. Priests and priestesses will also have similar tattoos, usually around their "third eye", dedicated to the god or goddess they serve. Among the common populace, especially among lethwei fighters, tattoos depicting gods, goddesses, animals, legendary figures, or even the Creator if they're a lay member of the Eightfold Path, are all common designs. Scales are never tattooed. Among the members of the Eightfold Path of Creation's Dawn, the common dress code is identical to that of the Chosater.
Culture and Cultural Heritage
The greatest cultural touchstone in Nagari society is magic, or what they call the Hmau. Magic is the central focus of the serpent-folks' society. Indeed, their very culture revolves around it and the society, itself, is constructed around these mystical conceptulizations. Every Nagari, from the eldest to the youngest, from the highest to the lowest status, has some natural connection to the Hmau. The highest status individuals, those with the greatest connection to the Hmau, run their society. While those with the lowest connection are at the bottom tiers.
The Hmau is a concept not dissimilar from the notion of The Tao within the greater, imperial society. Just like with the Tao, the Hmau operates on the dualistic idea of Layaung (negative, dark, or Yin) and Neyaung (positive, light, or Yang). Each of them is made up of positive and negative elements, the interactions of which form the basis of magic, and of life, itself.
The second touchstone is their connection to the greater demon, Orochi, and their descendance from it. While they technically have a kinship to the rest of the demonkind, through the Orochi, as a people they have had little contact with their nominal kinfolk in Tiyu since their alignment with Heaven. None but the most vulgar and depraved of the Nagari will willingly consort with the denizens of the Eighteen Hells.
Which brings things right around to their devotion to the moon god, Tsuki-yomi. Their devotion and loyalty to the god of the moon is, perhaps, much more complete than it was even to their original god and parent. This is, in part, due to their gratitude in liberating them from the yolk of the god of storms, while the greater part is due to the mystical contract they signed with the moon god on their very magic, itself. This contract is nominally what makes the Nagari aligned to the Yin Principle, especially when a good chunk of their population more properly leans toward Balance and even follows the Eightfold Path.
This, finally, brings things around to the idea of Kudho Lokchin, Making Merit, mentioned earlier in the article. The guilt which the Nagari, as a race, feel toward the other peoples of the Middle Empire over their actions prior to, and during, the Kami War is a weight they feel will never be completely removed. It is due to this racial guilt that the snake-folk attempt to make up for it through the practice of Making Merit. This is accomplished through doing good deeds such as helping those in need, observing the holy days of the moon and praying, and making offerings, at his shrines, assisting others in performing good deeds, respecting spirits and priests, and even sharing merit with others, especially ancestors. All of these actions are thought to bleed off the bad karmic debt incurred in the past and even to help with positive outcomes for important life events.
There is a rather large chunk of the Nagari population that have turned to the Eightfold Path in their quest for redemption from the sins of their ancestors. Believing that the teachings and methods of the Path could help lessen their karmic burdens. These are, of course, mainly from the lower strata of the serpent-people's society. An even greater number of which count themselves from among the Atthaya humans who live amongst them. The ideals of Kudho Lokchin appear to blend particularly well with the teachings and practices of the monastic communities. Most of these converts are lay members, though a great many do receive ordination into the religion, as well.
The Hmau is a concept not dissimilar from the notion of The Tao within the greater, imperial society. Just like with the Tao, the Hmau operates on the dualistic idea of Layaung (negative, dark, or Yin) and Neyaung (positive, light, or Yang). Each of them is made up of positive and negative elements, the interactions of which form the basis of magic, and of life, itself.
The second touchstone is their connection to the greater demon, Orochi, and their descendance from it. While they technically have a kinship to the rest of the demonkind, through the Orochi, as a people they have had little contact with their nominal kinfolk in Tiyu since their alignment with Heaven. None but the most vulgar and depraved of the Nagari will willingly consort with the denizens of the Eighteen Hells.
Which brings things right around to their devotion to the moon god, Tsuki-yomi. Their devotion and loyalty to the god of the moon is, perhaps, much more complete than it was even to their original god and parent. This is, in part, due to their gratitude in liberating them from the yolk of the god of storms, while the greater part is due to the mystical contract they signed with the moon god on their very magic, itself. This contract is nominally what makes the Nagari aligned to the Yin Principle, especially when a good chunk of their population more properly leans toward Balance and even follows the Eightfold Path.
This, finally, brings things around to the idea of Kudho Lokchin, Making Merit, mentioned earlier in the article. The guilt which the Nagari, as a race, feel toward the other peoples of the Middle Empire over their actions prior to, and during, the Kami War is a weight they feel will never be completely removed. It is due to this racial guilt that the snake-folk attempt to make up for it through the practice of Making Merit. This is accomplished through doing good deeds such as helping those in need, observing the holy days of the moon and praying, and making offerings, at his shrines, assisting others in performing good deeds, respecting spirits and priests, and even sharing merit with others, especially ancestors. All of these actions are thought to bleed off the bad karmic debt incurred in the past and even to help with positive outcomes for important life events.
There is a rather large chunk of the Nagari population that have turned to the Eightfold Path in their quest for redemption from the sins of their ancestors. Believing that the teachings and methods of the Path could help lessen their karmic burdens. These are, of course, mainly from the lower strata of the serpent-people's society. An even greater number of which count themselves from among the Atthaya humans who live amongst them. The ideals of Kudho Lokchin appear to blend particularly well with the teachings and practices of the monastic communities. Most of these converts are lay members, though a great many do receive ordination into the religion, as well.
Common Customs, Traditions and Rituals
Marriage Rites
As a first step in preparation for a wedding, as across the whole of the empire, the couple must divine the most propitious day and time for their wedding. This is usually done with the help of a priest or priestess of the moon god. The bride price is also decided upon this day, as well. Once that's been done, the couple must make preparations for their actual wedding day by participating in Kudho Lokchin rituals. These can, of course, be nearly any meritorious act, but the most propitious for a wedding are thought to be releasing animals such as birds, fish, turtles, or snakes from captivity, or by making donations to priests and temples.The night before the wedding ceremony, the couple goes to the bride's family shrine to pray to her ancestors, pay homage to them, and to thank them for their blessings.
On the evening of the day of the wedding, the men and women dress in their best clothing. This is usually made of silk, and, for many people of less means, this will be the only time they'll wear silk. For women, this is a beautifully colored and embroidered longyi, along with a similar anghsi, and over all is the large, silk hkapan, usually done in red. The husband's dress will be much the same, with the longyi folded in the men's fashion and a waist-length anghsi. For men of humbler means, of course, this is often the only anghsi they own and used for formal occasions.
After the dressing is completed, the groom will lead a procession to the bride's home called Amyakyi. With him, the groom brings gifts of sugarcane, banana plants, food, jewelry, and the bride price. He is accompanied by friends and family and players of traditional long drums. When he reaches the bride's home, he must prove his worth by "defeating" eight of her family members dressed as demons to represent the Orochi's Eight Heads. To do this, he must demonstrate himself capable of using all Eight Disciplines of the Hmau.
Once the last "demon" is defeated, the groom's party offers their gifts to the bride's family and are escorted into the dwelling. The bride and groom kneel before a low table, behind which sit eight priests. One of the priests comes forward and binds the couples' wrists together with a red thread to represent the Thread of Fate which has been blessed by the priests. While the priests chant benedictions and begin preparing the next step, the guests come forward to offer their blessings by pouring holy water of the couple's folded hands.
Another priest comes forward and makes a small cut on the left ring fingers of their hands while other priests hold bowls of colored ink beneath to catch the droplets of blood. The bride's blood goes into the red ink, while the husband's goes into the black. The couple's foreheads, between their eyes, are then wiped clean with white cloths soaked in holy water while the rest of the priests bless the bowls. A solid circle is then tattooed with the blood and ink, red upon the husband's brow, black upone the wife's, to show they are a part of each other and bonded together as strongly and surely as the Threads of Fate.
After this ceremony is over, the guests then come up again to tie white threads around their wrists. These threads are thought to bring the couple luck in the coming years and to symbolize the moon's blessings upon them. The priests are then given donations of food and money for Kudho Lokchin, after which the feast and celebrations commence.
This ceremony remains much the same for adherents of the Eightfold Path. With the exception that the ceremony starts at dawn and is held throughout the day.
Birth & Baptismal Rites
There are many ancient beliefs about pregnancy among the Nagari. For instance, the belief that certain dreams or objects within the dreams can forecast the sex of the baby. Such as seeing a sun or moon floating in an empty room means the mother is having a girl or a boy, respectively. The types of foods the mother craves, or consumes, predicting the type of past life the baby had or food influencing its future personality. There's even a type of bhilu (yokai) which haunts the jungles and specifically targets pregnant women.Perhaps due to this, specific danger, when a woman discovers that she's pregnant, she immediately tells her husband, mother, and mother-in-law in order to begin preparations for the shadhale. This is a ritual which calls for the strongest magicians in the area to a protective spell upon the pregnant women to protect her and the baby during the pregnancy. This is usually an all-around protective spell, but is especially effective against the bhilu. During the ritual, a new tattoo is added to the already-existing one just under her naval. Which channels the power to the child growing in her womb.
As with many of the other cultures of the empire, there exists a long list of foods thought to be both beneficial and harmful to the developing child. Since pregnancy requires an abundance of Yang energy, females are encouraged to consume Yang-rich foods such as ginger tea, coconut milk, coconut meat, salty foods, tamarind, garlic, onions, warm liquids, and fish, with vine spinach being thought to ease childbirth. While foods to avoid would be things like papaya, pickled foods, spicy foods, shellfish, tea, and eggplants. As well, strenuous activity is forbidden.
When it comes to the birth, itself, only the husband and the thahpwasayama (midwife or -wives) are allowed within the birthing chamber. The birthing chamber is decorated with written, mystical diagrams of protection known as Pon Dawshithku, the Eight Shields. These are small, cloth banners with the Eight Spells of Protection inscribed upon them. While giving birth, the women is supported from behind by her husband with foot supports made of bamboo. The thahpwasayama is usually a skilled healer, well-versed in mystical arts to alleviate pain and make sure the childbirth goes smoothly. While giving birth, the woman faces east to welcome new life into the world.
Following delivery, the cord is tied off by the midwife and cut, then the cord is burned in a special brazier. The placenta, itself, buried beneath the eastern wall of the home. After cutting the cord, the midwife then "washes" the baby in a yellow and white powder of turmeric and other herbs specially created to warm the infant's body, cleanse, and protect the it from malevolent spirits.
Though it's not nearly as stringent, new mothers among the serpent-folk still have a sort of "sitting-in" period after giving birth to their child. During which their activity, food intake, and other daily habits continue to be relatively restricted while they are recovering from the birth. They are expected to avoid strenuous activity, bathe in medicinal waters, eat only "warm" foods, and sleep on a special bed under which an arcane fire burns to aid in healing.
During these first three months, Naragi mothers and fathers avoid naming their children as to avoid bad luck. However, once the sitting-in period is over, and the baby has gone through its first shedding of scales, the danger period is considered to be over and the child is taken to the temple in order to Make Merit and receive the blessings of a priest (this is a monk among Eightfold Path followers). Here, they are given their first haircut, in which all the hair is shorn except for that over the soft spot and tossed into a sacred fire, and their name is given to them by their parents.
Coming of Age Rites
Schooling and academic studies is one of the cornerstones of Nagari society. From a young age their children are educated and trained in the arcane arts. While all Nagari children are given a basic education in mundane and mystical knowledge, the candidates for learning beyond the basics are selected based on their magical aptitude and potential contribution to the magical arts. Many times this is based upon bloodline and most candidates come from the Eight Great Families with these being rounded out with promising candidates from the Fifty-six Branch Families.The general populace is educated up to the age of 50 (approximate equivalent of 15 in a human). Once they have proven their aptitudes with the basics of educational and arcane knowledge, they are graduated, the topknot of hair which has been growing since infancy is finally shorn with the rest, and they are considered to be young adults. Many of these will enter into the trades of their families and continue their learning from there.
Those candidates who were chosen for higher learning will be educated another ten years, focusing on the specialty of their family's magical tradition. This training includes the study of ancient texts, mastering advanced magical theories, spellwork, and rituals, and understanding the principles behind their arcane lineage. This advanced learning and the associated graduation ritual associated with it is called the Sang Nagari.
During their graduation ceremonies, the women are adorned with mystically imbued anghsi and the men with bwewotsun which demonstrate their family's magical prowess. This attire shimmers with magical force in the individual colors of their family. The night before their graduation ritual, they are expected to spend within the family's temple in deep meditation in communion with their ancestors. This night is supposed to strengthen their bond to the arcane lineage of their family, generational wisdom, and possibly unlock latent power within the student.
The Daratsinsan Thathmu, or Elemental Trial, is the actual graduation ceremony where the each of the candidates demonstrates their aptitude with their family's specialty magic. This could include summoning creatures, manipulating elemental energy, or creating illusions. Each successful trial signifies the candidate's growing magical prowess.
The Sang Nagari, itself, is an event which is always held at the Nagari Grand Temple dedicated to the moon god. After the Elemental Trials are done, each candidate renews their people's pact with Tsuki-yomi. This pact, which is often overseen by the Khangshi, signifies the candidates' commitment to use their power for the benefit of the Nagari society and uphold the principles of the moon god. Upon taking this oath, their topknots are shorn and they are blessed by the Khangshi, considered to be full adults and magicians within the snake-people's society.
Of course, the Sang Nagari is not considered the end of their arcane journey, merely a milestone upon the road. They continue their education within specialized academies, think tanks, and apprenticeships, honing their skills, and contributing to the advancement of the mageocracy. Within those segments of society which adhere to the Eightfold Path, the coming-of-age ceremonies generally involve inductions into the priesthood and living within the monastic communities from several months to several years. During these times, they are taught about the religion and how to cultivate a pure mind and soul. Many choose to stay within the temples and continue on the religious path. Still others, who wish to return to lay life, are given a simple ceremony similar to the Chosater and allowed to choose a dharma name for themselves.
Funerary & Memorial Customs
Upon dying, the deceased Nagari's closest relations do a cleansing and preserving ceremony. Using ritual magic to both cleanse the deceased of life's offal and negative energies, and preserving the body in state to ward of dessication. They then tie enchanted threads around the deceased's wrists and ankles in order to keep their mystical essence intact through the funeral and to keep malicious spirits from using the body as they desire.Like with weddings, funerals, themselves are typically conducted at night under the watchful eye of Tsuki-yomi. For this reason, many funerals are not held until the full moon. A funeral site, chosen through divination, is often far away from any city centers or temples in order to protect the masses from the arcane, and other, energies invoked. A priest, and powerful magician from the Lethkanuing or one of their branch families, are often hired out to participate in the funeral procession.
Once the preparations are complete, the site is chosen, the priest and Yin magician are found, and the site is marked with the sigils needed for the rites and protection, the body is loaded into a wooden coffin. In the funeral procession, the family walks ahead, pulling the coffin along by a rope of black and red silk, followed by the priests and magicians. At the site, the coffin is placed upon a wooden dais built amongs the ritual sigils. The attendees are dressed in black or white robes of mourning imbued with protective spells to keep them safe from any negative energies which may escape the protective circle.
The Lethkanuing mage then calls the spirit of the deceased to their family one last time to impart any needed wisdom or knowledge or to just say goodbye. Then the priests and other senior magi invoke the other sigils drawn around the coffin and open a small doorway into one of the many hell-realms with a penchant for fire. This serves two purposes: to invoke a fire hot enough to cremate the deceased, and, second, because the Nagari were originally born in Tiyu, it is a symbolic home-sending for the deceased. Though the snake-folk are as mortal, and thus tied to the Wheel of Law as any other, it is thought that the primal energies of the hell-realms might empower the deceased's half-demon nature on its journey through reincarnation.
As the body begins to break down in the onslaught of hellish fire, the magicians not in control of the portal spell gather the nascent, arcane energies of the deceased and place them into a funerary plaque similar to those used throughout much of the empire. This plaque is then placed in the family's shrine for a year before being buried in the family's grave-site. Funerals held by the members of the Eightfold Path are very similar to those performed by the Chosater. At least with basic rites. Where the rituals performed by the Nagari & Ayattha devout differ is at the beginning and at the end. The body is often lain in state in a manner similar to those of non-faithful Nagari with spells of protection and preservation. The gedun sends chants and prayers to guide the spirit through the underworlds for forty-nine days. After five days, the monks come to collect the body and the deceased's family, who pulls the coffin behind them. Then the body is loaded onto the crematory site outside the temple, lined with flowers, and set alight. The family then collects the ashes in a small urn to keep on the family altar for a year before being buried at the family grave-site. On the full moon of the third month, the Third Month of Wood, lay faithful of the Eightfold Path gather to celebrate the coming of the Chosater to teach them about the dharma. The consumption of alcohol is strictly prohibited on this day. The day is for Making Merit by attending temples, giving to the monks, listening to sermons, meditating, and reciting scripture. In the evening, there is a candlelight procession by the gathered populace to circumambulate the local temple and give thanks to the Chosater and the Creator. The fourth day of the fourteenth month, the Second Month of Water, commemorates the Turning and the establishment of the Pact with Tsuki-yomi. This day is celebrated with trips to the moon god's temples and the making of merit by giving to said temples. This is often the annual rain and monsoon period, and the people often celebrate outside under the rain as a way of ritual cleansing. If the squalls are not too heavy, that is. As well, the last of the winter's glutinous rice is often used on this date to make moon cakes in celebration of the god. Around the first full moon of the third month, the Third Month of Wood, the annual harvest is celebrated. This is a time when the Khangshi come out into the world to sow and raise the first crops in the farmers' fields and, in doing so, magically bless the crops through the coming seasons. After the work is done, this day is a day of feasting as the last year's food stores begin to be emptied out in preparation for the new food to come.
Common Taboos
Like with most cultures, pointing the bottoms of one's feet at someone is considered to be rude as the feet are the lowest part of the body and often dirty from contact with the floor or ground.
As the head is considered to be one of the sources, if not the primary source, of arcane energy, it is taboo to touch or pat someone else on the head. As one's energies may corrupt or disrupt the energies of another. In that same vein, since the feet are the lowest part of the body and the most dirty, it is taboo to raise one's feet above another's head or to step over them if they're lying or sitting on the ground.
Pointing at someone else could be considered an aggressive action. Since most spells are cast through hand gestures, pointing at another person may often be construed as an insult at the very least or a threatening gesture at the worst.
Do not disrespect the Khangshi either as a group or individually. Never disrespect the Khangshi, images of the Khangshi, or their envoys. This is a crime punishable by law among the serpent-folk.
It is absolutely forbidden for the Nagari, or anyone within their domains, to associate with the denizens of Tiyu or any being which might be considered demonic by the populace at large. To do so is punishable by death.
History
In the most ancient of days, when the world and life were still young, before death came into Creation, the most heavy of the Yin energies trickled through the world like a sieve and formed into a spiritual realm opposite of Heaven. Within this dark, heavy realm was born a spirit, a great, serpentine dragon with eight heads and eight tails who had power nearly equal to that of Heaven itself. When death came to Creation, much of its realm was stolen from it by the Empress of Yin, and it spent many ages trying to wrest back control. Locked in the furthest fringes of its realm behind a spiritual wall.
In its vendetta, it tormented and terrorized what spirits it could reach through its walled prison. From their terror and its hatred it birthed eight children to worship it and do its bidding. Through these children, it expanded its realm. Taking off small chunks of the realm of spirits and forging more from its own malevolent power, it slowly crafted the realm of Diyu where it reigned supreme. Over time, it birthed other children and families of demons, but it's Firstborn, Tha'u, were closest to it in form and purpose.
Over time, it learned that the souls of the once-living gave it even more power and it began sending its children out to the other realms cloaked in flesh or the energies of Yin in order to procure them. The dragon eventually came to be called Yamato no Orochi, the Great Eight-branched Serpent, among the living and dead worlds. This behavior, however, soon drew the attention both of Heaven and the Empress of Yin.
In a turn of fate which satisfied both the rulers of Heaven and of Yomi, Susano-o, the Lord of Storms, had been expelled from Heaven due to his untoward behavior to his sister, Amaterasu. He, too, was looking to expand his power base for his eventual return and descended into the hell realms to challenge the Orochi. The battle between the Storm Lord and the Orochi was fierce and protracted. With each scoring blows and taking them until, eventually Susano-o took the final head and the Orochi laid dead at his feet. From this battle, the Storm Lord gained three prizes: his great naginata, Habakiri, his bride, Kushiinadahime, and her family's gratitude and influence, and, finally, the Tha'u, who had stayed to fight the Storm Lord with their god and parent. Which greatly impressed the god of storms.
Using his own powers, the Storm Lord set about reshaping the Tha'u, taking much of their demonic energies for himself, giving them mortal flesh, and replacing the Orochi in their minds and hearts with himself as their god and father. Twisting them to suit his own, dark needs. From there he took the Tha'u, now named the Nagari, to his own dark lands and hid them away until his plans were ready.
Though it took many generations, with much of their unholy power stripped from them, the Nagari were mortal and more easily influenced. Eventually they completely succumbed to the dark god's ministrations and became near absolutely loyal to him. Therefore, by the time of the Kami Daisenso, the snake-folk were fully Susano-o's creatures and readily did his bidding. They fought the armies of Heaven and Earth with the same zeal as any of the dark god's legitimate creations and committed atrocities in his name. While this behavior wouldn't have been out of line under the Orochi's yoke, Susano-o was not their god and the deepest parts of their souls screamed in agony at the affront.
Thus, when the moon god, Tsuki-yomi came to the Khangshi of the time and revealed the truth of their origins, it was like a balm to a great wound the Nagari didn't know they had. They were more than ready to reap their vengeance upon the dark god, Susano-o. The moon god gave them the power they needed to strike down the Storm Lord in return for an oath on their souls to serve him and the order of the universe. With the moon god's backing, serpent-folk were granted their vengeance, striking at just the right time to weaken the dark god before the decisive blow was struck.
Over the millennia since the end of the Kami War, though they have been celebrated across the empire for their role in bringing down the dark god and stopping his war and his rampage, and officially granted the lands they'd been inhabiting at the far, southerm fringes of the empire, the Nagari have kept much to themselves. They kept their promise to the moon god to honor him and uphold order, reorganizing their society and freeing the native humans from their bondage. Even going so far as to rename the Eight Families to names more demonstrative of their harmonious outlook. Though there are the occasional backslides of individuals or small groups, they have long endeavored to make up for their past crimes by cleaving to the aegis of their new god.
In its vendetta, it tormented and terrorized what spirits it could reach through its walled prison. From their terror and its hatred it birthed eight children to worship it and do its bidding. Through these children, it expanded its realm. Taking off small chunks of the realm of spirits and forging more from its own malevolent power, it slowly crafted the realm of Diyu where it reigned supreme. Over time, it birthed other children and families of demons, but it's Firstborn, Tha'u, were closest to it in form and purpose.
Over time, it learned that the souls of the once-living gave it even more power and it began sending its children out to the other realms cloaked in flesh or the energies of Yin in order to procure them. The dragon eventually came to be called Yamato no Orochi, the Great Eight-branched Serpent, among the living and dead worlds. This behavior, however, soon drew the attention both of Heaven and the Empress of Yin.
In a turn of fate which satisfied both the rulers of Heaven and of Yomi, Susano-o, the Lord of Storms, had been expelled from Heaven due to his untoward behavior to his sister, Amaterasu. He, too, was looking to expand his power base for his eventual return and descended into the hell realms to challenge the Orochi. The battle between the Storm Lord and the Orochi was fierce and protracted. With each scoring blows and taking them until, eventually Susano-o took the final head and the Orochi laid dead at his feet. From this battle, the Storm Lord gained three prizes: his great naginata, Habakiri, his bride, Kushiinadahime, and her family's gratitude and influence, and, finally, the Tha'u, who had stayed to fight the Storm Lord with their god and parent. Which greatly impressed the god of storms.
Using his own powers, the Storm Lord set about reshaping the Tha'u, taking much of their demonic energies for himself, giving them mortal flesh, and replacing the Orochi in their minds and hearts with himself as their god and father. Twisting them to suit his own, dark needs. From there he took the Tha'u, now named the Nagari, to his own dark lands and hid them away until his plans were ready.
Though it took many generations, with much of their unholy power stripped from them, the Nagari were mortal and more easily influenced. Eventually they completely succumbed to the dark god's ministrations and became near absolutely loyal to him. Therefore, by the time of the Kami Daisenso, the snake-folk were fully Susano-o's creatures and readily did his bidding. They fought the armies of Heaven and Earth with the same zeal as any of the dark god's legitimate creations and committed atrocities in his name. While this behavior wouldn't have been out of line under the Orochi's yoke, Susano-o was not their god and the deepest parts of their souls screamed in agony at the affront.
Thus, when the moon god, Tsuki-yomi came to the Khangshi of the time and revealed the truth of their origins, it was like a balm to a great wound the Nagari didn't know they had. They were more than ready to reap their vengeance upon the dark god, Susano-o. The moon god gave them the power they needed to strike down the Storm Lord in return for an oath on their souls to serve him and the order of the universe. With the moon god's backing, serpent-folk were granted their vengeance, striking at just the right time to weaken the dark god before the decisive blow was struck.
Over the millennia since the end of the Kami War, though they have been celebrated across the empire for their role in bringing down the dark god and stopping his war and his rampage, and officially granted the lands they'd been inhabiting at the far, southerm fringes of the empire, the Nagari have kept much to themselves. They kept their promise to the moon god to honor him and uphold order, reorganizing their society and freeing the native humans from their bondage. Even going so far as to rename the Eight Families to names more demonstrative of their harmonious outlook. Though there are the occasional backslides of individuals or small groups, they have long endeavored to make up for their past crimes by cleaving to the aegis of their new god.
Origin/Ancestry
Asian, Snake, Demon
Lifespan
200 years
Average Height
5'4 for females, and 5'8 for males
Average Weight
Around 120 lbs for females, and 150 lbs for males
Average Physique
Among the males of the species, the physique tends towards a leaner, serpentine frame with wiry cords of muscle evident. Among females, perhaps due to their demon ancestry, the body tends to be a bit more flamboyant than those of humans with softer, more sinuous curves.
Body Tint, Colouring and Marking
Scale colors and markings often correspond with their bloodlines and their distance from the Midhazu Kyi Shityauk, or the Eight Great Families. The Pahntimhu family's scales are usually red or crimson and the patterns usually mark three, solid bars across their backs.
The Pyau family's scales are usually a greenish-black coloration and the patterns mark two, solid lines with a broken line above them.
The Yaunji family's scales are usually orange and the patterns mark two, solid lines with a broken line between them.
The Ceihloksha family's scales are typically purple and the patterns mark two, broken lines with a solid line beneath them.
The Gayuna family's scales are usually a white or yellowish-white and the patterns mark two, solid lines with a broken line beneath them.
The Ahsonmei family's scales are usually a light to deep blue and the patterns mark two, broken lines with a solid line between them.
The Tinyeinmhu family's scales are yellow and the patterns mark two, broken lines with a solid line above them.
The Lethkanuing family's scales are usually the deepest black and the patterns mark three, broken lines. The color and scale patterns of the fifty-six branch families are generally a combination of these colors and patterns.
The Pyau family's scales are usually a greenish-black coloration and the patterns mark two, solid lines with a broken line above them.
The Yaunji family's scales are usually orange and the patterns mark two, solid lines with a broken line between them.
The Ceihloksha family's scales are typically purple and the patterns mark two, broken lines with a solid line beneath them.
The Gayuna family's scales are usually a white or yellowish-white and the patterns mark two, solid lines with a broken line beneath them.
The Ahsonmei family's scales are usually a light to deep blue and the patterns mark two, broken lines with a solid line between them.
The Tinyeinmhu family's scales are yellow and the patterns mark two, broken lines with a solid line above them.
The Lethkanuing family's scales are usually the deepest black and the patterns mark three, broken lines. The color and scale patterns of the fifty-six branch families are generally a combination of these colors and patterns.
Geographic Distribution
Nagari Traits
Starting Attributes - +1 Grace, +1 Acuity, +1 Elegance.
Alignment - Nagari are of Yin alignment.
Night-sight - allows for vision in near-perfect darkness due to life in darker conditions.
Magic Resistance - +2 to Defense against magic.
Poison Immunity - Immune to poison damage.
Natural Spellcaster - +2 to Kotodama with Adept - Charms
Starting Face: +4
Starting Qi: +4
Alignment - Nagari are of Yin alignment.
Night-sight - allows for vision in near-perfect darkness due to life in darker conditions.
Magic Resistance - +2 to Defense against magic.
Poison Immunity - Immune to poison damage.
Natural Spellcaster - +2 to Kotodama with Adept - Charms
Starting Face: +4
Starting Qi: +4
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