Zasodushòs

The Zasodushòs people^listen are a dwarf-majority culture originating on the realm of Sodushòs. They are the main inhabitants of the Koganusân Kingdom, making up roughly 65% of the population of the Kingdom. Few Zasodushòs live outside the Kingdom, though small communities live in the Daren Hegemony and Heshian Syndicate.

Contents

Koganush dwarves by Denis Khusainov

Two Zasodushòs workers wearing clothes that double as both work and casual outfits

History

The Zasodushòs people trace their origins to roughly 600 years back, when the Koganusân Kingdom completed their conquest of Sodushòs. The prevailing culture in the Kingdom at the time was the Nukkir people, who originated in the Nukkir Mountains and originally founded the Kingdom thousands of years prior. Meanwhile, much of the rest of the world was recovering from a demon invasion, leaving only pockets of civilization throughout the world. This sheer number of Nukkir people meant that as they spread across Sodushòs, they subsumed other cultures into their own identity. This assimilation was not without difficulty, however, with many resisting the incorporation of their families into the Nukkir clans. The Kingdom helped to smooth the transition by giving non-Nukkir a larger voice in their local governance through the establishment of Oworg Bis, the lower house of their parliament, Rukomith. As the Kingdom spread through the Sora, the sense of the people of Sodushòs as a unified culture came into being.

Language

The vast majority of Zasodushòs people speak Sálti due to its nature as the official language of the Koganusân Kingdom. The language is thousands of years old, existing with only minor changes over the centuries. Much ancient Sálti writing can still be read by modern readers, with approximately 80% of the words readily understandable. This long history and standard usage has led most Zasodushòs people to being monolingual, with only 15% speaking another language. These speakers tend to be those living in the border realms or in larger trade ports.
Sálti is a tonal language, which uses pitch to change meaning between two words that have otherwise identical pronunciations. This leads to Sálti having a number of puns based on differences in tone, while many verbal and literary art forms make use of these differences to create layers of meaning.

Names

The Zasodushòs people often have long, complex names which consist of between three and six parts, depending on multiple factors. The three names common to all Zasodushòs are the given name, the family name, and the clan name. In addition to these parts, an individual might have a second given name, a patronym, a matronym, or any combination of the three. These additional names are generally only held by individuals who are parts of very large families and clans, though people who have gained a measure of fame and wealth often adopt them as a form of status symbol.
The clan name is written first. Most clan names are thematic, being composed of one or more Sálti words which can be read out and even translated into other languages. For instance, the Kerìlòngîgsush clan, whose name means "Blood Axe", could be Imbesenangur in Heshian or Tiaoheilüe in Miorangian. If the name is translated or not depends on the clan in question; some prefer to always render their clan name in the original Sálti, while others always translate it, and a few leave it up to the individual to decide. There are just over 1000 recognized clans, though only about 700 are used by Zasodushòs people, with the rest being clans which have been created from the nobility or leadership of realms conquered by the Koganusán Kingdom. New clan names are bestowed by the kithärd and cannot be the same as any other clan that has existed, even extinct ones.
The family name comes second and has a much wider variety of construction than the clan name. Many are evolved patronymics, somewhat altered professions, or descriptive in nature, some being thousands of years old. Most family names are significantly younger than the clan names, usually tracing back a thousand years or less when they first began to be widely used even among commoners on Sodushòs. Most ancient names were those of noble or royal families which have survived to the modern day. Unlike the clans, many family names have no Sálti roots, instead originating from one of the many cultures assimilated by the Zasodushòs.
The given name is bestowed upon an individual by their parents, traditionally on their first birthday (though this tradition is falling out of favor due to better infant care in modern times). Children are commonly named after ancestors, though it is considered inauspicious to name someone after a living family member. Next to ancestral family names, the second most popular source of names are historical and mythological heroes. Some parents choose names based off the meaning of the name, as even names which do not have direct translations have been attributed thematic meanings over the centuries. New given names are adopted by Zasodushòs people all the time, either taken from other cultures or invented whole cloth. No Zasodushòs given names are considered gender neutral, though a person may rarely have a given name which does not match their gender identity.
Some people are given secondary given names by their parents. These secondary names are typically used to pay honor to a more recent but less famous ancestor, a close friend outside the family, or more obscure historical individuals. Alternately, a secondary name can be given when the parents cannot agree on the child's name. In such cases, the individual may be referred to by both given names at the same time. Adults may also adopt their own name for some reason; if they do, they frequently keep their original given name as a secondary name.
Finally, in the largest and oldest families, individuals may use patro- and matronyms to distinguish them from other members of the family with the same given name. Either or both names may be used, typically based on the whims of the individual and their parents. These names are formed by taking the parent's given name and prepending the prefix dur-, which means "from". These names are placed in between the family and given name(s).

Example Personal Names

Masculine: Bomrek, Dokost, Dóbmin, Etóm, Fikowïth, Gunz, Komel, Lerulbéht, Mímninâb, Nenshun, Nèlben, Sholmash, Shugnàm, Tong, Urist
Feminine: Belenzinz, Dîgeth, Êbkab, Gamnòr, Ingesh, Konâm, Ludmek, Muhtor, Nïsemrer, Rurån, Sotakïk, Thital, Tholtig, Unâtlam, Zodosh

Example Family Names

Adagot, Cattenmat, Kebenzatärd, Lalórt, Lelumdoren, Riskethåmärd, Röshímärd, Sårdok, Thûrímadån, Zanamesh

Example Clan Names

Kakithasärdvim, Kerìlòngîgsush, Kukèthsomsorgeb, Lèsshutärd, Lùranögmardeld, Mùranelk, Nèlbsomsorgeb, Ngêshasemtushis, Nukkirtalgertas, Tongmôskonìs

Arts

The Zasodushòs are a people of extremes when it comes to things they make. Their creations are either completely practical with little-to-no attempt made toward visual appeal or completely audacious and extravagant. As such, their art is bombastic, flamboyant, and ostentatious, doing their utmost to make it eye catching, raucous, and hard to ignore. Among the visual arts, stonecraft and metalwork dominate, particularly in the fields of jewelry, blacksmithing, and sculptor. Music dominates the performing arts, particularly singing, with Zashodushòs vocalists renowned throughout the Sora for their passion, power, and range.
Zasodushòs stonework is among some of the most intricate and extensive known. They are particularly acclaimed for their engraving, which can be found on everything from small stone bowls and plates to vases to large murals. Engravers often work alongside sculptors, potters, and other artists who will create a base, then pass it to the engraver to embellish. Most households own at least one set of engraved dishware, though it tends to be used only for special occasions due to the difficulty of cleaning food particles out of the etchings.
The most famous work of engraving is the fortress of Moteldôgsmis. Nearly every inch of Moteldôgsmis, including public streets, private homes, and the city gates, is covered in engravings, depicting everything from legends and historical events to the engraver's favorite foods and friends. The engravings are meticulously maintained, with hundreds of engravers employed by the city to make repairs and expansions. While Moteldôgsmis is fairly unique in the extensiveness of its engravings, many other cities have buildings, neighborhoods, or even districts covered in similar works of art.
Metalworking is just as important to Zashodushòs culture as engraving. While most metalwork makes tools, weapons, or other objects meant for use, artistic metalwork is used to create ornate armor, weapons, jewelry, and myriad other objects. Gold is considered the most prestigious metal to work in, though silver and platinum are both held in high regard and see widespread use. Mithril and adamantine are both highly valued metals, though due to their rarity and importance in practical applications, use for ornamental purposes is incredibly rare, such that they are typically not discussed in artistic terms.
Zashodushòs music follows a tradition that goes back thousands of years to the early days of the Nukkir tribes. Most music utilizes heavy percussion and brass instruments to create booming, deep resonances which can echo great distances in the underground cities most Zashodushòs live in. When played at their loudest, some songs can be heard from miles around. Indeed, traditional Zashodushòs musical notation includes indication of exactly how loud specific portions are supposed to be played. This loudness comes at a cost, as many famed Zashodushòs musicians suffered from hearing damage, though modern protection and healing magic has mitigated this risk for most.
One of the most notable aspects of Zashodushòs music are their singers, who utilize overtone singing to sing multiple pitches at the same time. Traditional Zashodushòs music features a trio of singers, featuring vocal ranges comparable to human bass, baritone, and tenors (though each sit roughly two octaves lower in pitch than the equivalent human range). Together, they produce rich, sonorous harmonies which can echo throughout their underground homes. Echoes are an important part of Zashodushòs singing, with many pieces featuring complex layering of lyrics that change meaning as the echoed sounds mix with the singing.

Community

Zashodushòs communities are largely organized around their clans, with the burrows in each city divided between the various clans who reside there. The richest and most influential families will typically reside in the center of the burrow, typically encircling a central shaft which connects to the main city thoroughfare. From this central point radiate out secondary tunnels lined by the dwellings of less well off families, with the least prestigious having small homes at the outskirts of the burrow. As the clan grows, they will typically expand outward, with the poorer families gradually being pushed along with the borders as more well off families buy their dwellings to expand their own. If a person lives in a city in which their clan lacks a large presence, they typically rent a room from one of the clans or lives in one of the few non-clan burrows.
Each burrow tends to contain a mixture of industrial, commercial, and residential Most burrows are semi-self sufficient, generally having a school, stores, workshops, health care, administrative offices, and other necessities to handle day-to-day living. Most Zashodushòs rarely have need to travel outside of their clan burrows if they don't want to. The major infrastructure missing from most burrows are agricultural in nature, as farming tends to be done on the surface, near subterranean sources of water, or at organic middens. Most mining done within the burrows are for the purpose of expansion, rather than to extract ores, so miners are among the few workers who must travel regularly outside their burrows.
Due to being built around clans, communities tend to be quite competitive with one another. These rivalries can range from friendly to outright hostility, mirroring the way the clans treat each other. Bad blood can become quite heated when it comes to matters of commerce and clans have been known to physically sabotage the businesses of their most hated rivals. Such tactics tend to be reserved for grudges between the oldest clans and mostly the wealthiest families within them; intrigue and politics are of little interest to the working class. However, the lead families in each community do often hold rallies and other events aimed at instilling clan pride and solidarity.

Family

Every Zashodushòs family is attached to one of the clans, holding a fairly stationary place within a vast clan hierarchy. One family sits at the top as the chief family, while the other families sit in subservient roles. Within the clans, the lesser families each have their own specialty, ostensibly assigned to them by the chief family. These specialties are typically based around different industries, such as blacksmithing, stonecrafting, or engineering. A family does not have complete control of these industries; rather they act somewhat like guilds, taking a cut of all profits while offering training and certifications to other members of the clan who want to enter those fields. Typically, the oldest and richest families are given control of the most prestigious industries, such as artistic fields, while the less influential families have marginal specialties, such as sanitation. The more influential families thus can often make money simply from collecting fees, while the least influential largely work for the other families and pay fees to them.
Zashodushòs families can be quite large, with every person sharing a surname considered part of the same family, even if their shared ancestors are dozens of generations back. Much as with the clans, families can be broken up into various branches, usually with one branch considered the head branch. Unlike with clans, these branches are far more informal, with the branches splitting and merging through marriages, changes in personal fortune, and a variety of other reasons. A person is expected to be loyal to their family, helping out and siding with other family members when they are in need. This can lead to tensions within families, especially when someone from a distantly related branch is felt to be taking advantage of others. Calling in old favors is common, even when the individuals originally involved are long dead.
A great number of Zashodushòs people marry within their family, with pairings between third and fourth cousins being common. Parents frequently act as matchmakers, finding potential partners for their children, especially as they grow older. Older, unmarried children often find themselves set up on dates with distant, unmarried family members, regardless of their personalities or interest in marriage. In general, parents are very involved in their children's lives, expected to help them succeed, using any influence they have to help them get ahead. Children tend to live with their parents until they complete their apprenticeships and often several decades beyond. Many Zashodushòs households contain three generations (parents, children, and grandchildren) living in the same dwelling. The younger siblings (and their children) in the middle generations are typically the ones who move out, usually when their parents pass away, with the eldest sibling inheriting the dwelling.

Fashion

Hard work is held in high regard by the Zashodushòs people and nowhere is this clearer than in their fashion. There is very little distinction among the Zashodushòs between work clothes and casual clothes, even among the wealthy. The prevailing outfit, among both masculine and feminine people, is a comfortable shirt, rugged trousers, and sturdy boots. The clothes tend to be simple and unadorned, made primarily for work rather than looks. Most are either undyed, bearing the natural color of the cloth they are made of, or colored dark to better hide dirt, grease, and stains. The main differentiation between clothes the clothes worn by the wealthy and the working class are the materials they're made of. Cheaper fabrics include jute, mycelien, and rabbit wool, while luxury fabrics include spider silk, qiviut, and pashmina.
Accessories tend to be geared toward work as well. Even outside of work, many people carry tools around with them, both commonplace and rarer. It's a common sight to see a Zashodushòs person pulling out a hammer, pliers, or other small tool from their pocket to take care of a small problem. Articles of clothing that let people carry more tools are thus fairly common. The most widespread is a tool belt, which many people wear in place of an ordinary belt. Also common are vests and aprons with many pockets, in which people carry many smaller, more delicate instruments.
Due to the somewhat plain nature of their clothes, the Zashodushòs people express their individuality and personal style through their hair and beards. Both tend to be worn long among both masculine and feminine people, worn in intricate braids. It is common to have colored ribbons woven into these braids or to dye the braids bright colors. The dyes are usually temporary, allowing the user to wash them out and change colors whenever they like.

Friendships

Friendships among Zashodushòs people can be complicated compared to those of other cultures, due to the complex relationships that exist between clans. Because most Zashodushòs live in a neighborhood with other members of their own clan, most grow up only interacting with their clan members. Combined with the somewhat jingoistic nature of most clans, this can lead people to naturally distance themselves from people of other clans. Friendship groups can thus become very insular, with neighborhoods containing a few large cliques, but with little room for people who don't fit into one of the established circles.
Those who try to make friends with people outside their own clan tend to be viewed with some measure of disdain, even when the clans involved are on friendly terms. It is viewed, to a degree, as a slight against the person's clan, with many viewing it as if the person is saying their own clan mates are not good enough. Though this is rarely the case, the stigma persists, leading to most people shying away from people of other clans. This can leave a person isolated and lonely when away from their clan.
Most friendships tend to be rather reserved. Showing excess emotion is considered a social faux pas among the Zashodushòs people except among close family. This proscription can lead to friends not discussing their feelings, desires, and deeper aspects of themselves. As such, when a person does display emotion outwardly, it can make a Zashodushòs person feel highly awkward and leave them unsure how to react.

Food

Zashodushòs food is heavily influenced by their subterranean lives. Most of the major staples of Zashodushòs cuisine are fungi, the most important being oyster mushrooms, jelly fungus, and butter lichen. Truffles are particularly a delicacy among the Zashodushòs, more so than in other cultures, and they have developed numerous methods of cultivating them even deep beneath the surface. Plant-based foods are fairly rare in Zashodushòs food. The Zashodushòs occasionally eat carrots, potatoes, and other root vegetables, but working above ground is largely considered extremely undesirable labor conditions, so few Zashodushòs do so. Recently, some Zashodushòs communities have begun developing plant farms deep underground, using light from elemental sources brought underground.
The most important animal-based foods are all subterranean as well. The Zashodushòs people have domesticated the chalco and consume the adults, larvae, and eggs. The larvae of the cheese beetle produce a liquid which can either be consumed directly or used to make a soft, runny cheese which is widely used in Zashodushòs cuisine. Various species of cave reptile are also raised for their meat and eggs, with the giant cave gecko being the most common. Finally, in areas with extensive underground lakes and rivers, fish make up a major part of the Zashodushòs diet. One of the most popular Zashodushòs dishes, called tåslîm (literally "cheese fish") is baked blind cave eel filet with jelly fungus in a beer-beetle cheese sauce.
As with most other dwarven cultures, alcohol plays a major role in Zashodushòs food. Beer is the most popular alcohol, both as a drink and as part of sauces, baked goods, and other recipes. Zashodushòs beer is typically made from the beer mushroom, as opposed to the grain typically associated with it. Whisky and mead are two other common spirits, with the later using the honey from honey ants. Other alcohol is rarely used in traditional Zashodushòs food, due to the difficulty in cultivating the necessary plants.
The Zashodushòs people do not have fixed meals or eating patterns. In general, when a person gets hungry, they will go get food. Most Zashodushòs people eat two large meals, one in the morning and one in the late afternoon, about eight hours apart. Meals are eaten with others usually only coincidentally rather than by design, though children often eat at the same time as their parents. Most Zashodushòs know how to cook their own food and are generally expected to make their own meals once they reach at least late adolescence. It is also common for Zashodushòs people to carry food around with them and snack between meals. They will keep simple, easily-eaten food like bread, jerky, and dried mushrooms in a spare pocket or pouch, eating pieces of it throughout the day. Unlike in many other cultures, it is not considered inappropriate among the Zashodushòs to pull out food and eat in front of others, even in the middle of a conversation, during work, or even at formal functions like weddings or funerals. In social situations, it is considered good manners to offer pieces of the food to others, though it is also expected that a person will turn down the offer as long as they have adequate food of their own.

Gender

The Zashodushòs people have a somewhat rigid binary concept of gender, albeit one with relatively broad definitions of those genders. The two genders are roughly equivalent to concepts of masculine and feminine in other cultures, though there is little outward difference between them. Both masculine and feminine identifying Zashodushòs individuals wear the same variety of clothes, work the same types of jobs, and have an equivalent role in child rearing. Instead, most of the difference between genders are in expectations of interpersonal relationships, though this does bleed through to other aspects of society.
In general, masculine individuals are expected to be the proposers in relationships (be they familial, romantic, or platonic), being the ones to present plans and ideas, while feminine individuals are supposed to be the deciders, choosing which plans or ideas to follow. This begins with initiating relationships; it is expected that only masculine individuals will approach others. This proposer-decider relationship carries through all aspects of the relationship, including things as diverse as marriage proposals, meal preparation, purchases, and so forth. This binary construction can lead to issues when same-gender relationships are concerned. While masculine people have no problem meeting one another and begining relationships, they can find themselves proposing plans but never actually doing anything. Conversely, feminine-feminine relationships can be difficult to begin, as neither person is supposed to be the one to initiate and, once the relationship is established, there can be tension in making final decisions.
Of course, few people fit neatly into either the proposer or decider roles. As such, a form of circular logic and speech has developed to allow Zashodushòs people to fit in their gender identities without violating the social norms. This roundabout speech also alleviates many of the conceptual issues of same-gender relationships as well. It can, however, make conversations seem unnecessarily indirect to outsiders. A feminine individual who wants to offer a suggestion for something will often couch the suggestion in terms of preexisting options. A masculine individual who needs to make a decision will typically choose present a set of suggestions about one of the choices, thus indicating their choice.
As an extremely simplified example, in determining what sort of alcohol to have with a meal, a masculine person would say "Do you want to have wine or beer with food?" and a feminine person could respond, "We should have wine." In the same situation, a feminine person making the suggestions would say "We have wine and beer in the cellar" and her masculine companion who is making the decision would respond, "Should we open the bottle of wine we have or go buy a new one?" Naturally, the more complex the issue being discussed and the more thoughts both individuals have on the matter, the more convoluted these situations become.
Many younger Zashodushòs, especially those who live in close contact with other cultures, have begun to question the usefulness of these gender roles. However, most Zashodushòs culture is very conservative and maintains these traditions.

Homes

The Zashodushòs people are largely subterranean, with very few above-ground structures. As such, traditional Zashodushòs homes are dug out from bedrock deep under ground, bearing few similarities to the homes of surface-dwelling people. The typical Zashodushòs dwelling are situated around a large, central chamber which serves as the living and play area for the inhabitants. In smaller dwellings, this chamber is also the place where occupants sleep, often on large, soft mats on the floor. Off of this central chamber, in all three dimensions, are a number of short tunnels which connect to smaller chambers.
A typical, mid-sized Zashodushòs dwelling will have between eight and ten of these secondary chambers. One of these chambers (usually the largest), serves as the personal room of the home owners; the parents in a typical Zashodushòs family unit. Three to five of the other chambers will be similar rooms for the children; unmarried Zashodushòs siblings typically share one chamber, while married children will share it with their spouse and their own children. One of the remaining chambers, usually one below the main chamber, will serve as the lavatory. Washrooms are almost always a separate chamber from the lavatory, even in the smallest homes. Finally, there is almost always one kitchen chamber, usually the chamber which is directly above the main chamber. Any remaining chambers are typically used for storage.
Larger homes may have tertiary chambers which further branch off the secondary chambers. These tertiary chambers are almost always used as bedrooms, allowing the youngest generation to sleep separate from their parents or, in the most luxurious of homes, allowing each person their own private room. Some homes may have lavatories and washrooms off from each secondary chamber, helping to alleviate the delays that otherwise arise from multiple people needing to attend to their hygeine at the same time. Finally, the kitchen might have a separate chamber branching off of it where food and cooking supplies are kept.
It is extremely rare for these secondary or tertiary chambers to be connected to each other directly. Moving from room to room almost always requires traveling out to the main chamber first. Layouts which connect the chambers are usually seen as invasive to privacy by most Zashodushòs. Often, Zashodushòs won't use them even if they are present even when using them would be more convenient due to the privacy stigma.

Magic

The Zashodushòs people hold that there is inherent magic in everything, from stones and rivers to plants and animals to weapons and armor. Everything has an inherent spark of magic which can be drawn out and magnified to achieve near-miracles of power. Actually drawing this magic out, however, is far more difficult and requires incredible knowledge and deep training. There are many ways which have been found to do this, but the one that is most widespread among the Zashodushòs is runic magic. Runic magic has been practiced by the Zashodushòs people since before the first clans settled the Nukkir Mountains, thousands of years ago. It functions through the inscription of runes of power on things to access their inherent magic. There are hundreds of thousands of these runes, far too many for anyone to ever know even from a lifetime of study. However, they can be combined to generate a variety of powerful magic effects, functioning almost as a language with its own grammar and vocabulary.
As befits their history as a subterranean culture, the oldest and most widespread Zashodushòs runes concern geomancy and ferromancy, magic which can reshape the earth and draw out the magical properties of metal. Many of the most celebrated artisans and crafters in Zashodushòs history practiced some degree of runic magic to enhance their craft. The ancestors of the Zashodushòs were perhaps the first among the current sorafaring peoples to realize that an enchanted object is the strongest when its enchanter was the same person who created it. While the modern day has seen the expansion of minor magic into virtually all facets of life, the Zashodushòs still produce some of the finest enchanters in the Sora.
Due to their history with geomancy and ferromancy, they hold such arts in high regard. Geomancers in particular are seen as exceptionally important, using their skills to soften common stone so it can more easily be mined, clearing out collapsed tunnels, and reinforcing unstable caverns. Additionally, the Zashodushòs god Kost is holds a special role in Zashodushòs society, with his priests overseeing the dispensing of law and justice. As a result, veriturgy, the magic of truth, is both highly respected and feared. Finally, vivurgy is greatly respected for its use to heal others and restore the sick.
Other forms of magic, both different styles and schools, are viewed as somewhat lesser arts by Zashodushòs culture. Magic like pyromancy, invocation, and causturgy are recognized as useful, but still containing less inherent artistry and beauty. They understand the practical value of such magic, but view it as little more than as of practical use. The large exception is necromancy, which the Zashodushòs largely hold as abhorrent due to their religious beliefs surrounding the body and soul.

Religion

It is difficult to paint the Zashodushòs with a particular religious identity, as traditions vary greatly from clan to clan. In general, they worship the gods of Shodushòs, who mostly lack a central dogma or church structure. Instead, most religious ceremonies are led by clan shamans who act as mediums for all of the gods. These shamans oversee a number of religious rites, including blessing newborns, tending to the bodies of the recently deceased, making offerings to the gods, and conducting ceremonies during festivals.
Most Zashodushòs are at least passively religious, making small prayers and offerings to the gods fairly regularly. For instance, the parent of an ill child might make an offering to Tukodos, the goddess of medicine, asking for their child to be healed. Such offerings typically take the form of small morsels of food (each deity has their own favorites) which are wrapped in a piece of paper on which the prayer has been written. They are usually buried in the ground and left for the deity to take at their own convenience. The proper time to leave the offering before checking on it (to see if it was accepted or rejected) varies from god to god and clan to clan.
Similarly, most will attend a good portion of the festivals during a year, though most do not attend all of them. Each deity in the Shodushòs pantheon has one major festival to their name and most have several minor ones as well, making for a very busy calendar. Each clan tends to have their own favorite god as well, meaning no festival has primacy for the Zashodushòs people as a whole.
The major exception to all these rules is Kost, the Shodushòs god of truth, justice, and law. Inextricably tied to the justice system of the Koganusân Kingdom, Kost's priesthood is highly ordered and follows a codified dogma. Those clans who elevate Kost are often far more religious than other Zashodushòs people, occasionally veering into fundamentalism; something largely absent from the rest of the culture. For those outside these clans, Kost's priesthood is regarded with a deep respect, but also some degree of puzzlement. Most don't quite understand such a level of devotion and fervor for a deity whose presence is largely invisible in daily life. However, they also belief his priesthood maintains law and order in their society, ensuring that no crime goes unpunished.