Much as Vallis was founded by humans after the catastophe that created the Caldera, so too were Morinth’s Delving and Welkor’s Light founded by dwarven and elvish colonists, respectively.

In the north of the Caldera, the dwarven colonists stumbled upon a warren of volcanic caverns and subterranean steam vents created from empty magma chambers. This ready-made dwelling also had access to veins of precious metals, plenty of room for growth, and many avenues of access for trade with both the surface and the Underdark. Within a generation, a powerful line of dwarven dukes had arisen, and for many years they were the primary power within the Caldera. While many of the mines have closed, and other colonies have since eclipsed Morinth’s Delving, Morinth IX still rules over a wealthy and potent kingdom.

Welkor’s Light was an aboveground settlement dedicated to studying the potent magical aftereffects of the calamity that created the Caldera. A fortress set on a wooded crag, it clowly grew to encompass a full-fledged community of elves despite its beginning as a mere research outpost. There was continual tension between Welkor, the leader of the settlement, and the various members of Morinth’s line, each accusing the other of a variety of misdeeds. In time, though, Welkor’s Light became a powerful fortress, capable of withstanding a lengthy siege and a powerful producer of artifacts in its own right.

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The largest human settlement in the Caldera, Vallia is set around the famous hot springs of the same name. Legend has it that a nymph lives in the spring, imparting healing properties to it, and the Baths of Vallia have made immersion in the spring the centerpiece of the town’s economy. The Baths are frequented by the wealthy elderly from Ulat and further south, with some traveling untold leagues for the privilege.

Another attraction is the Demon Arms Inn, a well-kept place of lodging and drinking that has been in the Gora family for generations. Gora the Seventh is currently the proprietress, catering mostly to people wishing to use the hot springs, but there is one other major attraction: Iazgu the Flayer. A demon from the underworld, Iazgu attempted to conquer the far-off outpost of Beamcog but the founder of the Gora line was able to capture his soul gem and bind him to service. Iazgu currently serves as the tireless server and chambermaid of the Demon Arms, and attracts visitors who have never seen such a being before.

Vallia is governed by a Council of Notables, who choose from among their number a Mayor. The qualifications required are somewhat murky–it’s been said more than once that the only way to become a member is to seat yourself and be powerful enough that the guards too frightened to remove you. The current Mayor is Derex Freehold, a major landowner in the farmlands around the city. Other notable members include Gora the Seventh, Kalto Hearthfire the dwarven owner of the general store, Zero the elven smith, Namidine the halfling proprietress of the hot springs, and Ockham the orcish chief of the city guards.

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The primary religious faith for humans in the Kingdom of Pexate and other states that were once part of the northern Crimson Empire is the Universal Sepulcher of the Creator, also known as the Universal Sepulcher, the Sepulcher of the Creator, or the Sepulcher of the One. “Sepulcher” is an obsolete word for a lavish tomb, and this reflected the overall belief among adherents that the Creator (whose holy name it was forbidden to speak) had been slain in mortal combat with Muolih, the Destroyer.

According to the most familiar version of the narrative, after crafting the world and its inhabitants, the Creator was challenged for primacy by his one-time right hand, Muolih. Their conflict spilled over into the world at large, and many of the sapients that exist in the world are held to be the result of their battle. Many humans believe, for instance, that goblins and orcs were created by Muolih as shock troops while ascribing elves and dwarves to the Creator to bolster Its ranks. Needless to say, this view is not shared by the sapients in question.

At a final great battle, Muolih and the Creator supposedly slew each other. The Creator was laid to rest in a fabulous tomb–the search for which has incidentally consumed many an adventurer–and Its servants now act in Its name to preserve the world. For, as the stories go, the Creator promised that It would return to life after an aeon of slumber on the eve of the fateful battle. At that time, all rights would be wronged–as they would for those souls who joined the Creator in Its repose.

Conversely, Muolih was consigned to the abyss after its death, but its followers are supposedly constantly seeking to revive it with offerings of souls and wicked deeds. Thus, for the Sepulcher’s faithful, good deeds lead to notice from the Creator’s proxies and eventual redress of wrongs, while bad deeds draw the gaze of the Destroyer’s minions and the possibility of consignment to its abyssal funeral pyre.

In Pexate, as in most of its neighbors, local groups build their own Sepulchers as focuses of worship, either to the dead and dreaming Creator, to Its still-vital intermediaries, or to those noble souls felt to have joined It. Memorials are held regularly, and many choose to take their devotion still further by taking up the life of a monk or friar.

The Sepulcher is regarded with varied feeling by other sapients. Elves often find it convenient to profess belief, especially if they are in high positions, while often remaining secretly devoted to the Eternal Way. Dwarves, whose religion was thrown into turmoil by the fall of the Shattered Isles, converted to the Sepulcher in great numbers though many remain dedicated to their native Twilight Courts of Dvangchi and Qingvnir. Orcs by and large regard the Sepulcher with contempt in favor of their atheist Hamurabash, though there are some converts in larger human cities. Goblins follow the precepts of the Sepulcher but in a unique way, seeing themselves as tainted by their association with Muolih and bereft of leadership and succor but what they provide for themselves.

And it goes without saying that just as the other sapients are not monolithic blocs, neither are humans. While the Sepulcher is the majority faith, the New Order (or often simply the Order) rules unquestioned over many of the southern lands of the Crimson Empire, and the Way of Being is also popular in areas along the great trade routes.

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To create an admirable and untiring Servant is the whole Purpose of Pumpkinhead crafting. If done with Care and Dilligence, the resulting Creature will posess both Loyalty and Strength and be easy to repair with even the simplest Tools.

First, one must craft the Creature’s Body. This is the most important Step, as the Wood chosen will greatly affect the Temperament and Personality of your Construct. Yew is the traditional Wood of choice, but Oak, Elm, or even Maple can be made to work if One does not mind the Scatterbrained, Delicate, or Mercurial constitution they impart–Yew being the choice Wood due to its imparting of both Flexibility and Strength.

The Body may be of any shape, but it must be capable of being clothed. Some ambitious Conjurers have made Pumpkinheads in the Form of Arachnids or Centaurs and had Clothing tailored for these; normal Raiments will generally suffice.

After coating the Wood with a Resin made from the Ashes of a Fire Temple’s Pyre, One must then carve the Pumpkin itself. The Gourd must be large and Hollow enough to contain a lit Candle, but that is all; many Conjurers coat the Gourd in Wax to give it Strength and protect against Rot.

The Candle itself is of utmost Importance. Its Wax must be native Beeswax, and it must contain a Wick soaked in the Oil of an Elderwood Tree. It must not be lit until the Ritual is complete.

Assemble the Pumpkinhead over a sacred Circle. The Body must be Complete and Articulated and fully Clothed before the Gourd is placed and the Candle lit. Once this has been done, Command the Pumpkinhead to arise and give it a Name. If it responds, the procedure has been a Success.

Pumkinheads must have their Heads replaced regularly. The exact Form is immaterial, and many Conjurers take the Opportunity to revise their Creation’s Features. The Pumpkinheads themselves, especially those made from pricer Woods, will often request a new Head with specific Features; it is of course up to their Creator whether said Request is honored.

The Pumpkinhead will endure until its Candle is extinguished. Heads, Limbs, and Clothes may be replaced, and an extinguished Candle can be re-lit or re-dipped in the same Wax to prolong its life. Pumpkinheads seem to regard their Extinguishment in the same way a Mortal regards Sleep, though should the Candle be destroyed the Pumpkinhead will forever expire. Even if a new Candle is created and placed within the same Body, it will be as if an entirely new Creature had been created and whatever Memories and Experiences it had will be lost.

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“Eyon,” said Gob. “Listen to me.”

Startled, Eyon fell silent. He had never heard Gob call him anything but “Master” before.

“Answer Gob this, Eyon: why do we, the gobs, have no king?”

“I…I don’t know,” stammered Eyon. “B-because his line died out?”

“We, the gobs, have no king because we believe that a person is defined by their actions. Not by their family. Not by their line. By their actions.”

“So then, to have a king, you would need someone to…act like one?” Eyon said.

“Not how one acts, Eyon. By their actions. Listen to Gob: we believe that anyone who would be out king must take kingly action. They must protect the gobs in time of war, see that they are provided for in time of peace, and act with wisdom and justice and kindness otherwise.”

Eyon rubbed his eyes. “But we’ve had good kings before in Pexate that did that,” he sniffed. “Good kings.”

“Perhaps we have, but we the gobs also hold that anyone who is king that ceases to act as one is no longer king, has that name stripped from them, and is cast down. As Gob has been cast down, from there to fade away or prove themselves anew.”

“You’re saying that the old kings of Pexate, even the best kings of Pexate, wouldn’t lose their name and their throne if they stopped being good, and that’s why they were never kings of the gobs?” Eyon said.

Gob said nothing, instead resting his hand on the hilt of his sword.

“No…no,” Eyon said. “You mean that they never did anything to earn the name in the first place.”

“Yes,” said Gob. “Now you and Gob must ask this question: what are you and Gob going to do to earn our names?”

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The Kingdom of Pexate was founded in year 776 of the Old Calendar by Eyon of Anselm, a knight in the service of the Crimson Empire. He led a large band of surviving men-at-arms after the disastrous Battle of the Three Rivers in which the Emperor was killed and the lands his army defended overrun. Rather than lead his men and camp followers back to the collapsing Empire, Eyon instead carved out a kingdom of his own, at the strategic confluence of the River Pex and the Toothful Bay.

The lands were mostly inhabited by gobs, who Eyon defeated in a series of pitched battles. Unlike many of his fellows, he did not massacre the gobs after defeating them, but had each band acknowledge him as suzerain. The city of Simnel was founded as a fortified keep to defend the river mouth, and in time grew large and powerful from trade. Before his death, he engaged the services of magicians fleeing the chaos of the Empire to craft him an heirloom: the Purposeful Blade. Made with a bird-of-prey motif to comemmorate his family’s humble beginnings as falconers, it would only shine brightly in the hands of one of Eyon’s line, and shine brightest in the hands of the worthiest to rule.

In this way, he forestalled a succession crisis and upon his death his youngest son took the throne, being judged by the sword to be the worthiest of the king’s nine children. King Eyon I recognized the importance of economic strength and spent much of his reign building up the first of the famed Pexate Trade Fleets. His son and successor Eyon II followed this policy and also carved out a buffer of petty kingdoms under Pexate suzerainty to help defend their gains.

Eventually, the powerful House Lambert married into the royal line, bringing with it the former kingdom of Aloc. The enlarged Kingdom of Pexate was henceforth ruled by House Anselm-Lambert. Over time, the Purposeful Blade was seen less and less, until it appeared only at coronations. About 500 years after Eyon I, in OC 1204, Pexate endured a series of child kings and regencies. None of the three kings from Eyon III to Thurlford II lived to the age of 18, Pexate being instead reigned by a series of regents. King Thurlford III was the first to break this streak, and he fathered a single son with his consort after coming to the throne after his nephew Thurlford II’s death.

Thurlford III died only six months after his son Eyon’s birth, leading to the declaration of yet another regency. His distant cousin on his mother’s side, Lord Uxbridge, was elected regent. However, when the news of young Prince Eyon’s death broke a few months later, Uxbridge was crowned king of Pexate as Uxbridge I. Many suspected him of murdering the young heir, whom many called Eyon IV even though he had never been crowned.

It has been said that if Uxbridge exercised half of the statecraft in being king that he had in becoming king, Pexate would have entered a golden age. Instead, King Uxbridge proved to be a weak and ineffective ruler, incapable of commanding the loyalty of anyone who was not related to him. Thus began Uxbridge’s Anarchy, a period of unsettlement and strife where the various lords of the land increasingly asserted themselves against the crown.

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“Why do they call it Ogrestab Hollow?” said Eyon. “It doesn’t sound safe to me.”

“Gob would tell Master, but Gob feels that Master seeing it with his own eyes would be best.”

Ahead of them, the trees parted to reveal a very large ogre, skeletal, in great and rusting armor. He was propped up by a cottage and a lance that he held, one that had skewered the walls all the way through.

“Goodness,” Eyon said softly.

“Gob assures Master that the Hollow is quite safe,” Gob continued. “It is in fact one of the great prides of Gob’s people within these borders.”

“How do you mean?”

“Ogres are gobkin but often no friends of we the gobs. This ogre was particularly old, and thus particularly large and particularly clever, as Gob is sure Master knows that ogres get bigger and cleverer all their lives.”

Eyon did not, in fact, know this. He had never seen an ogre up close. “So he decided to take the village?”

“The ogre sought to take the village and live in the manner of a lord,” said Gob. “As you can see, his was very fine arms and armor. The villagers appealed to a band of gobs to drive him off, as it was during the Anarchy.”

“Looks like they were successful.”

“Master is very astute,” said Gob. “Most of the gobs were easily killed, but the great gob Rnaea Stonethrower climbed that cottage roof and killed the ogre with a single stone to the eye. He was too big to move, so after Rnaea earned her name he was simply left as he was.”

Eyon nodded. “Very brave. What happened to the gobs?”

“Rnaea Stonethrower became matron of her tribe, as I’m sure Master knows is the gob way. The villagers invited the gobs to live among them as equals in return for their service.”

“But I don’t see any people,” Eyeon said, squinting. “Only gobs.”

“As is so often the case, Master, your people eventually forgot their gratitude,” said Gob. “In time, they all moved away to be among their own kind and abandoned the village to the gobs. The gobs keep it now in their own way, and Master’s people rarely venture here, fearing ogres or worse. The great dead ogre, Rnaea’s ogre, is a useful reminder of that.

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Of all the beings to interact with humans, dwarves have had perhaps the longest and most peaceful history. Unlike elves, but like orcs, dwarves established a great kingdom in their native lands to the far north. A rugged, tortured land of short summers, long winters, pine forests, fjords, and lake-filled islands with island-filled lakes, the archipelago formed the Kingdom of the Shattered Isles.

Dwarves tunneled below the permafrost to take advantage of the land’s latent geothermal heat and rich ores, while their outriggers sailed far and wide to trade (and occasionally raid) the great human kingdoms and even the orcs of the far south. Their stocky build and powerful physique made dwarven mercenaries extremely popular, and they served in the personal guard or shock troop vanguard of many a ruler.

But the dwarves’ hold on their land was always tenuous. Like elves, dwarves had extremely low population growth: females were only capable of pregnancy once every five to seven years, and the tendency of these cycles to align in the various hold across the Shattered Isles meant that serious losses to combat or disease stood to annihilate a population with startling rapidity. The fact that every dwarven pregnancy, without fail, was a difficult twin birth did not help matters; before the advent of modern medicine, many dwarven women died in childbirth.

These problems came to a head with the invasion of the Sea Peoples. Driven from their traditional homlands by the rising empire of the Hamurabash orcs, they set upon the Shattered Isles with savage fury. Their warships were less stable but much larger than dwarven outriggers, resulting in a series of lopsided naval defeats for the kingdom. Worse, the Shattered Isles had just emerged from a vicious war with a human kingdom, leaving their ranks thinned and more territory than usual to defend.

The Sea Peoples also possessed horses and heavy cavalry, which the dwarves had traditonally spurned in favor of infantry and naval warfare. They were of little use over much of the Shattered Isles but at the crucial Battle of the Two Lakes they were able to smash the dwarven army of the King Over The Isles in a charge over frozen ground. The Sea Peoples eventually gained complete control over the Shattered Isles, dispersing the dwarves that they did not enslave.

Known as the Shattering to dwarves, this event was a watershed for their culture. Many were welcomed with open arms by human kingdoms and settled within them in exchange for their service as warriors and sailors. The death of the King Over The Isles also had a profound effect on dwarven religion, which had been a dualistic faith with the king as high priest of Dvagnchi the Dayfather and the queen as high priestess of Qingvnir the Nightmother. Religious epics from the time before the Shattering emphasized the eternal courtship between the two and their shared rule over the world, each embodying opposing traits.

Such was the violence of the Shattering that the entire household of King Tsovngan IV and Queen Jinheiq III was slaughtered. Traditionally, the King and Queen would designate their own successors or leave matters to a Great Council comprised of the heads of the Great Holds. But with no designated successor, all the most likely claimants dead, and the Great Holds annihilated or in exile, no king and queen–and therefore no priest and priestess–could be chosen.

The void that this left in dwarven religious life led many of them to abandon the worship of Dvangchi and Qingvnir and take up the faiths of their new homes, from human religions to the Hamurabash. Those who remained faithful were often used as pawns by the surviving Great Holds in schemes to attain the Shattered Throne or to retake the Isles.

A combination of modern medicine and a latter-day revivial of Dvangchi and Qingvir has proved a headache for the modern lands settled by dwarves. Thanks to an innovation that dwarves refer to as tsviao qio nvrguchi, or “Homage to the Empty Throne,” the lack of an official high priest or priestess is overlooked through the support of local Twilight Courts–the traditional dwaven temple–and the setting aside of tithes to fund the reclaimation of the Isles or the official consecreation of a new homeland.

As a result, where once dwarves had been regarded as assimilated members of various states, there is a growing movement toward reclaiming their political and religious identity, their language, and a trend toward dwarven militias and armed groups that has resulted in bloodshed both in the modern Republic of the Shattered Isles and elsewhere.

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In the old days, when the world was but young and the creatures were but new upon it, a sparrow approached its young mother, the Earth below, with a request.

“Mother,” it said most politely, “I have a boon to ask of thee.”

“Speak, then, little flutterer,” said the Earth. In those days, young and so very proud of her creations, she whispered lovingly to all of them in the dewey mornings and misty evenings. The stony silence she bears now is, after all, borne of the long hurt that only a mother can know, and not of hatred.

“I would like to know why it is that I must die,” the sparrow said.

“Many have asked me this before, and it has ever been a prelude to asking eternal life of me,” answered the Earth.

“I would be lying, dear Mother, if I said it were not so,” said the sparrow. “But Father ever gives off warmth and light, seemingly asking nothing in return, while thine gifts are only good for a time, until we inevitably return them to thee.”

“And yet has your Father in the sky ever held thee, ever whispered to thee, ever provided hollows in which to hide and sticks with which to build?” asked the Earth. “I think not. His gifts are fine and without recompense, but they are the gifts of an absent parent, sent instead of love rather than with love, by one who is too busy flitting and dancing for real responsibility.”

“But I also flit and dance after a fashion, dear Mother,” said the sparrow. “Surely thou can part with what it would take to show me the same regard that Father does.”

This greatly saddened the Earth. “I will make you a bargain then, sparrow. I will hold myself apart from thee and take thee not into my bosom in death. We shall see, then how much regard I show for three.”

The sparrow eagerly agreed, and that very night he sprang from the jaws of one who would otherwise have slain him. But soon he came to see he folly of his request: in holding herself apart from him, the Earth offered neither shelter nor succor. Perches and nests failed to warm, food failed to satisfy, water failed to slake thirst.

Worse, the sparrow came to see how its mate, its chicks, and all of its flock in time came to rest in the embrace of their loving mother. The sparrow was soon cut off from family and flock, regarded as a curious old outsider even by his own descendants.

After the passage of much time, the sparrow returned to his mother. “O mother, I beg of thee, take back this gift which has been my curse,” he wept. “I see now what you meant all those many years ago.”

“Do you now, little flutterer?” The Earth was much saddened in those later days, and already beginning to withdraw herself from her beloved children into solitude. “What would you ask of me now? What impossible and selfish demands?”

“I ask only to return that which I once borrowed from thee and, in my impudence, sought to keep,” said the sparrow. “I can hear the keening call of the Great Flock, and wish only to be reunited with them.”

“You see now what your pride has wrought?” said the Earth.

“I do.”

“Then embrace me, O flutterer.”

That was the last time a sparrow ever spoke to the Earth, our mother, and the last request she granted unto us. And yet we remain grateful all the same, for without her daily gifts, we would perish. And without returning to her in time, we would not have repaid all that we owe.

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We saw you come here on the back of our compatriot. The words were deep and resonant, knowing and kind, and they were articulated without any motion at all on the part of the perhaps-whale save its gentle bobbing in the air. We could tell that you were in need of aid.

“Yes,” said the girl tremblingly, teaching out a hand. “I’ve lost my friend, I’ve lost my way, and I must get to the Great Eye.”

The perhaps-whale’s wordless tone grew concerned. Yes, we know of the Great Eye at Childhood’s End, it wordlessly intoned. It is beyond our power to reach.

“Why?” said the girl petulantly. “You could fly me there in minutes.”

No, we cannot, replied the perhaps-whale. For you see, we do not exist.

The girl raised a skeptical eyebrow. “You look like you exist to me,” she said.

Of course, for we are childhood dreams, borne upward by winds of belief and sustained by the power of innocent minds. But Childhood’s End is the death of all such dreams, the grey crushing that accompanies all such young things. We exist only for those who believe, or can be made to believe, and to pass through the Great Eye at Childhood’s End would be, for us, to cease.

“I don’t believe in you,” the girl replied. “Whales can’t fly.”

You, a child, should know better than anyone the difference between what one says to others and what one feels to oneself. The tone without tone of the perhaps-whale sounded light and amused at this. Suffice it to say that we would not, we could not, be speaking if that were really so.

“So that’s it, then,” said the girl. “You won’t help me.”

Why would you want help to reach such an awful place? Childhood’s End is the death of wonder and dreaming, the graveyard of games and fun, the tomb of carelessness. To pass through the Great Eye is to lose all those things. Why not stay here, stay outside it, forever? You would grow older but remain a child. does that not appeal?

The girl bit her lip.

Is that not the darkest and most desperate desire of your heart? Surely you have seen them where you live, those who never leave home, those who still wake to mother’s fresh meals, those who know nothing but play and games their whole lives.

The girl thought about poor Bear, the gobs, and all she had seen and heard up to that point. “That sounds…terrible,” she said. “As bad as Childhood’s End sounds, that sounds just as bad. Isn’t there another way?”

There is no other way. Childhood is sunshine and adulthood is night. It is one or the other, always.

“What about sunrise?” the girl said defiantly. “What about sunset? If you won’t take me there, I’ll go alone.”

Inspired by this image.

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