(Note: Like other types of beastmen, the sirens of the Grat'han coasts are presumed to owe their origins to sorcerous activity, or to the realization of human myth through pantheonic intervention.)
With the obvious exceptions of their enormous wings, taloned feet, birdlike tails, and feathers, the seashore sirens of Grat'ha are very nearly human in appearance -- it might be even more apt to say elven -- both in the features of their faces and the basic bone structures of their bodies, with the important exception that all their bones, birdlike, are hollow, and typically more slender than a human's. Seashore sirens have no hair anywhere on their bodies -- even their eyebrow ridges are bare, and their eyelids have no lashes -- but typically have thick, hair-like crests of long feathers growing back and downward from the tops and backs of their heads and necks. Their wings too are covered with feathers, as are portions of their backs, typically spreading from their wings (protruding from the same areas as human shoulder-blades) down toward their waist, by which point the feathered area normally extends all the way around so that their entire bodies from the waist down are usually covered in feathers, until the base of their talon-feet. Like those of elves and giants, their bodies rely upon sorcerous energy for the ability to function and to fly, and their bodies are therefore more fragile in death than in life. Black Steel personnel have to date encountered only female sirens, and nothing is presently known about males -- not even whether they exist at all, or how sirens might reproduce.
The sirens of the Grat'han coast are primarily but not exclusively nocturnal, and seem to prefer to make their homes -- or perhaps merely hunting camps -- in high, forbidding, inaccessible coastal locations; the most successful choose craggy peaks that are difficult to reach by land or sea. Detritus in these homes suggests that their diet consists primarily of fish, complimented with a smattering of land animals, occasionally including human beings. Sirens are of course best known for their singing -- songs that were once believed to be wordless as birdsong, but that have been discovered, in at least some cases, to comprise a complex language of emotion. The sirens' songs are famous for their supernatural allure, and in fact Theril has observed them and found the songs themselves interwoven with enchantment -- a "spell" whose weaving appears to be built into siren heredity as much as are their wings and feathers. It has been speculated that individual sirens sing slightly different enchantments, each unique in the fashion of human voices, but Theril has not as yet made enough observations to support or undermine this theory. Certainly the core spellweave is identical in all known cases, with an effect meant to overwhelm the senses of any living animal within its range and draw them toward the source of the singing. The audible song itself of course varies from siren to siren and from moment to moment; as far as Theril can tell, the nature of the verbal song has little or no bearing on that of the spell that is woven through it.
The most successful sirens probably survive primarily on such fish as fall under the enchantment (whether the enchantment penetrates the water or whether only leaping fish are affected has not yet been closely studied) and throw themselves ashore, and animals that stumble over precipices in their attempt to move closer. Lone creatures are always in greatest danger from seashore sirens' songs; living beings naturally resist sorcerous effects, so there is usually safety in numbers among social animals (and especially thinking beings) as creatures that have not fallen under the spell can shepherd, stop, or protect those who have. While seashore sirens can be vicious fighters if cornered, they normally prefer to flee through the air when confronted with forceful resistance, though some will attempt to gather stones and hurl them from the air at animals or people who try to fight them without effective ranged weapons or the means of flight. Sea birds are not believed to be specially immune to the sirens' songs, but of course are not subject to the hazards of grounded or sea-going creatures moving blindly toward the source of the songs, and apparently are not eaten by seashore sirens. Avian behavior in response to siren songs has not yet however been observed in detail.
Long assumed to be of simian intelligence at best, sirens were exterminated or driven out when they made homes in the regions of human settlements, but the Rat Pack (who else?) recently had an opportunity of dealing peacefully with a highly successful group of seashore sirens living on a particularly inhospitable crag just off the Grat'han coast in a little-traveled corner of Thornton Bay. They reported that the sirens used thrown rocks to deliberately start an avalanche to block the Rat Pack's path of advance, displaying a level of tool use and planning far beyond animal means. They also showed signs of mourning and possibly funereal rites for their dead, and further efforts resulted in communication and even negotiation through emotive song. Some still believe this enclave is unique in this respect, perhaps in effect representing a new species, but whether for this enclave alone or for some or all of the rest, the seashore sirens of Grat'ha must be counted among the thinking beings of the world. Whether they can wield magic beyond or apart from the spell intrinsic to their song is as yet unknown.
Monday, July 26, 2010
Wednesday, June 30, 2010
Werebeasts
(Note: Unlike other types of beastmen, such as merfolk, horned men, and even most serpentfolk, the werebeasts of the Black Steel world are clearly and presently magical in nature. While we rely on inference with beastmen of other types, there is no question that the very existence of werebeasts is attributable to the actions of wizards or pantheonic forces, as their transformations result from the action of enchantments that are discernible to anyone sufficiently practiced in the use of sorcerous vision.)
A thorough study of the transformation of humans into animals and the other way around would be the work of several lifetimes, and there are few workable definitions of the term werebeast that would shorten the task considerably. By the simplest and broadest definition, a werebeast is any creature under a spell that, when triggered, will turn it into a creature of a different species. In many cases however, such "werebeasts" are best considered as enchanted beings of a particular species, regarding the spell as an external force acting upon them. The exceptions are few as cases, but much more commonly found, because each case includes large numbers of individual werebeasts: Creatures that can pass on their enchantment to others by straightforward and repeatable means.
In Theril's estimation, the most common form of werebeastial descent is through the process of natural childbirth. Some werebeasts are capable of breeding within their own racial group, passing on their enchantment from one generation to the next, and there is speculation, but little evidence, that some are even capable of breeding with members of at least one of the natural species into which their enchantments transform them, and bearing werebeast children. Legends persist of means by which a werebeast can transform an already-existant being into one of its kind -- typically by "infecting" a victim with a bite, though other means appear in more unusual stories -- but Black Steel personnel have to date found no definite evidence of such an occurrence outside of folklore, and Theril doubts the long-term viability of a bite-propogated werebeast community. Indeed, the preponderance of evidence she has collected on groups of werebeasts in and around Grat'ha is highly suggestive of a family organization, with all the telltale signs of hereditary similarities. She grants the possibility that in more civilized lands, where werebeast communities of any kind are unlikely to prove lasting, "unusual" enchantments might be the norm among those rare cases where werebeasts appear at all, but remains skeptical of the idea of bite-based spell transmission, primarily because working a spell capable of performing such a feat would be difficult in the extreme, and would seem to serve no purpose that could not be more accomplished by simpler means. When the possibility of pantheonic intervention is raised in defense of the legends, Theril's typical response is, "Show me one case." So far, no one has met her challenge.
Some werebeasts show clear signs of rational thought in both human and bestial forms; recent experience in Grat'ha suggests that some are even capable of wielding sorcery. Others, in at least one form, seem to exhibit behavior consistent with their current animal species, or of a particular species into which they can transform. (Most werebeasts shift between only two forms, one of them usually human, but rare occasions have been reported of beings with three, or even more.) Yet others consistently act with such ferocity, rage, and violence as few creatures of the world ever sustain for long naturally, driven presumably by their particular enchantments, further clouding the question of who or what a werebeast truly is. As a result, any reasonably concise description of werebeast thought, culture, or society would be hopelessly misleading or incomplete, even if Black Steel personnel had any significant experience of studying such a society.
Among the popular myths about werebeasts are stories of transformations that wait for the light of the full moon, and about tremendous resiliance or resistance to harm in battle. Some say, for instance, that only a specially-blessed or silver-coated weapon can harm werebeasts. In some of these tales, there appear to be kernels of truth: Werebeasts are often larger, more cunning even when not actually rational, more ferocious, or otherwise more dangerous than their natural counterparts, and the act of transformation sometimes allows them to survive or more speedily recover than would a normal being from such wounds as they sustain. The notion that silver might be necessary or useful to defeating such creatures is strictly a northern myth, most likely spread by peasants who saw the gleam of a trained warrior's properly-upkept sword and attributed his success to his "silver" blade instead of his skill. When asked about specially-blessed weapons, Theril once responded, "It's quite normal for frightened people to trust in their priests and their faith to protect them, regardless of whether they can or do or need to help anything." Nothing she's seen since then has given her reason to change her stance. And as for full-moon transformations, the experience of Black Steel personnel has been that it is purest nonsense; some werebeasts appear to change forms at nightfall and revert at daybreak, and others to switch back and forth seemingly at will, but the time of month appears irrelevant.
A thorough study of the transformation of humans into animals and the other way around would be the work of several lifetimes, and there are few workable definitions of the term werebeast that would shorten the task considerably. By the simplest and broadest definition, a werebeast is any creature under a spell that, when triggered, will turn it into a creature of a different species. In many cases however, such "werebeasts" are best considered as enchanted beings of a particular species, regarding the spell as an external force acting upon them. The exceptions are few as cases, but much more commonly found, because each case includes large numbers of individual werebeasts: Creatures that can pass on their enchantment to others by straightforward and repeatable means.
In Theril's estimation, the most common form of werebeastial descent is through the process of natural childbirth. Some werebeasts are capable of breeding within their own racial group, passing on their enchantment from one generation to the next, and there is speculation, but little evidence, that some are even capable of breeding with members of at least one of the natural species into which their enchantments transform them, and bearing werebeast children. Legends persist of means by which a werebeast can transform an already-existant being into one of its kind -- typically by "infecting" a victim with a bite, though other means appear in more unusual stories -- but Black Steel personnel have to date found no definite evidence of such an occurrence outside of folklore, and Theril doubts the long-term viability of a bite-propogated werebeast community. Indeed, the preponderance of evidence she has collected on groups of werebeasts in and around Grat'ha is highly suggestive of a family organization, with all the telltale signs of hereditary similarities. She grants the possibility that in more civilized lands, where werebeast communities of any kind are unlikely to prove lasting, "unusual" enchantments might be the norm among those rare cases where werebeasts appear at all, but remains skeptical of the idea of bite-based spell transmission, primarily because working a spell capable of performing such a feat would be difficult in the extreme, and would seem to serve no purpose that could not be more accomplished by simpler means. When the possibility of pantheonic intervention is raised in defense of the legends, Theril's typical response is, "Show me one case." So far, no one has met her challenge.
Some werebeasts show clear signs of rational thought in both human and bestial forms; recent experience in Grat'ha suggests that some are even capable of wielding sorcery. Others, in at least one form, seem to exhibit behavior consistent with their current animal species, or of a particular species into which they can transform. (Most werebeasts shift between only two forms, one of them usually human, but rare occasions have been reported of beings with three, or even more.) Yet others consistently act with such ferocity, rage, and violence as few creatures of the world ever sustain for long naturally, driven presumably by their particular enchantments, further clouding the question of who or what a werebeast truly is. As a result, any reasonably concise description of werebeast thought, culture, or society would be hopelessly misleading or incomplete, even if Black Steel personnel had any significant experience of studying such a society.
Among the popular myths about werebeasts are stories of transformations that wait for the light of the full moon, and about tremendous resiliance or resistance to harm in battle. Some say, for instance, that only a specially-blessed or silver-coated weapon can harm werebeasts. In some of these tales, there appear to be kernels of truth: Werebeasts are often larger, more cunning even when not actually rational, more ferocious, or otherwise more dangerous than their natural counterparts, and the act of transformation sometimes allows them to survive or more speedily recover than would a normal being from such wounds as they sustain. The notion that silver might be necessary or useful to defeating such creatures is strictly a northern myth, most likely spread by peasants who saw the gleam of a trained warrior's properly-upkept sword and attributed his success to his "silver" blade instead of his skill. When asked about specially-blessed weapons, Theril once responded, "It's quite normal for frightened people to trust in their priests and their faith to protect them, regardless of whether they can or do or need to help anything." Nothing she's seen since then has given her reason to change her stance. And as for full-moon transformations, the experience of Black Steel personnel has been that it is purest nonsense; some werebeasts appear to change forms at nightfall and revert at daybreak, and others to switch back and forth seemingly at will, but the time of month appears irrelevant.
Monday, May 31, 2010
Serpentfolk
(Note: While sorcerous intervention of one form another is assumed to have played a part in the history of essentially all beastman species, including the likes of merfolk, in none is the fact so apparent -- or the case so muddled -- as that of serpentfolk. Such insights into their origins as Black Steel personnel have encountered may hint at the means of all beastman origins ... or might be a case of convergence or imitation that only confuses the issue further. It is all but certain that there are human-like beings with serpent features who began life as strictly human entities, and acquired their serpent-like characteristics thanks to the intervention of magical forces directed by entities whom they worshiped ... and who themselves appear in shapes often associated with serpentfolk. Whether this form represents anything more than a reflection of the worshipers' beliefs and mythology, and the extent or nature of such corporeal beings' divinity -- whatever that means -- remains to be seen.)
Black Steel personnel have seen serpentfolk of so many different descriptions within the jungles of Grat'ha alone -- to say nothing of those they encountered in Night Harbor -- that a general description seems impossible. One reason for this -- perhaps among many -- was discovered when Herring and Theril first met Dotrum in the jungles: His own eyes have serpent-like slits instead of pupils, and he said that this was part of a blessing he received from the "jungle gods," as a mark of distinction, so that he would be recgonized for his service to them. The "jungle gods" to whom he refers apparently manifest in the form of serpents or serpentfolk of various descriptions, and convey gifts of serpent-like features upon those of their faithful to whom they give special blessings -- tokens that win their bearers much esteem in Grat'ha, apparently, presumably because it is associated with the form taken by the "jungle gods." Because these gifts are conveyed individually, they tend to be ... individual. Any number of different serpent features have been recorded, from eyes to scales to a tail for legs to an upper body and heads like a multi-headed serpent's instead of a human being's, reflecting the choices or natures of either "jungle gods" or their worshipers, or the specific gifts conveyed to specific members of the serpent faith. The types of serpents whose features are represented are likewise innumerable, such that it might be fair to say there is no such race as "serpentfolk" -- only human beings or those whom they worship, affected by something in the nature of the jungles' native mythology.
Further confusion arises from the encounters Herring and Theril have had with serpents and serpentfolk in Grat'ha who appear or purport to be gods themselves; as Theril put it, the behavior of some is more godlike than that of others. A group of serpents and serpentfolk who were worshiped as gods by local Grat'han tribes were observed to eat greedily, take routine and mundane interest in material things for their material uses, and lead slaves around the jungles to carry the offerings they received from their worshipers, without appearing to notice Herring and Theril as they watched and followed, though the pair were cloaked only with a simple spell apiece. Nilassashe, on the other hand, a serpent woman who traveled alone through the jungles and met with Herring and Theril personally, and whom Dotrum and two of his one-time companions worshiped as a goddess, really seemed, behaved, and reacted -- to the extent the words mean anything to an atheist like Theril -- like a divine being.
Outside the Grat'han jungles and their vicinity, Black Steel personnel have seen serpentfolk only in Night Harbor, and only in passing. Rat Pack members, notoriously unreliable in their reports unfortunately, claim to have seen serpentfolk whose human features were as pale as might be expected in those climes, naturally unlike that of serpentfolk native to Grat'ha. Their descriptions are all essentially similar anatomically however -- the pale-skinned serpentfolk seen in Night Harbor resemble merfolk so closely as to raise questions of whether they are related in some fashion, though the serpentfolks' tails are significantly longer and of course do not end in flukes. Unless the Rat Pack's members are making the whole thing up.
The sorcerous aptitude of mortal serpentfolk within Grat'ha is assumed to be the same as for any group of human beings, at least to the extent they are actually humans modified by gifts of the "jungle gods." Since the tribal conditions in Grat'ha render the transmission of sorcerous knowledge all but impossible between would-be wizards all but impossible, it will be difficult to put the matter to a test. Theril observed that Nilassashe had spells of some kind woven around her, but whether these were related to active sorcery or to the nature of her existence or to some effect of myth and faith in the sorcerous world is as yet unknown.
Black Steel personnel have seen serpentfolk of so many different descriptions within the jungles of Grat'ha alone -- to say nothing of those they encountered in Night Harbor -- that a general description seems impossible. One reason for this -- perhaps among many -- was discovered when Herring and Theril first met Dotrum in the jungles: His own eyes have serpent-like slits instead of pupils, and he said that this was part of a blessing he received from the "jungle gods," as a mark of distinction, so that he would be recgonized for his service to them. The "jungle gods" to whom he refers apparently manifest in the form of serpents or serpentfolk of various descriptions, and convey gifts of serpent-like features upon those of their faithful to whom they give special blessings -- tokens that win their bearers much esteem in Grat'ha, apparently, presumably because it is associated with the form taken by the "jungle gods." Because these gifts are conveyed individually, they tend to be ... individual. Any number of different serpent features have been recorded, from eyes to scales to a tail for legs to an upper body and heads like a multi-headed serpent's instead of a human being's, reflecting the choices or natures of either "jungle gods" or their worshipers, or the specific gifts conveyed to specific members of the serpent faith. The types of serpents whose features are represented are likewise innumerable, such that it might be fair to say there is no such race as "serpentfolk" -- only human beings or those whom they worship, affected by something in the nature of the jungles' native mythology.
Further confusion arises from the encounters Herring and Theril have had with serpents and serpentfolk in Grat'ha who appear or purport to be gods themselves; as Theril put it, the behavior of some is more godlike than that of others. A group of serpents and serpentfolk who were worshiped as gods by local Grat'han tribes were observed to eat greedily, take routine and mundane interest in material things for their material uses, and lead slaves around the jungles to carry the offerings they received from their worshipers, without appearing to notice Herring and Theril as they watched and followed, though the pair were cloaked only with a simple spell apiece. Nilassashe, on the other hand, a serpent woman who traveled alone through the jungles and met with Herring and Theril personally, and whom Dotrum and two of his one-time companions worshiped as a goddess, really seemed, behaved, and reacted -- to the extent the words mean anything to an atheist like Theril -- like a divine being.
Outside the Grat'han jungles and their vicinity, Black Steel personnel have seen serpentfolk only in Night Harbor, and only in passing. Rat Pack members, notoriously unreliable in their reports unfortunately, claim to have seen serpentfolk whose human features were as pale as might be expected in those climes, naturally unlike that of serpentfolk native to Grat'ha. Their descriptions are all essentially similar anatomically however -- the pale-skinned serpentfolk seen in Night Harbor resemble merfolk so closely as to raise questions of whether they are related in some fashion, though the serpentfolks' tails are significantly longer and of course do not end in flukes. Unless the Rat Pack's members are making the whole thing up.
The sorcerous aptitude of mortal serpentfolk within Grat'ha is assumed to be the same as for any group of human beings, at least to the extent they are actually humans modified by gifts of the "jungle gods." Since the tribal conditions in Grat'ha render the transmission of sorcerous knowledge all but impossible between would-be wizards all but impossible, it will be difficult to put the matter to a test. Theril observed that Nilassashe had spells of some kind woven around her, but whether these were related to active sorcery or to the nature of her existence or to some effect of myth and faith in the sorcerous world is as yet unknown.
Thursday, April 29, 2010
Horned Men
(Note: Like wolfmen and other types of beastmen, the origins of so-called "horned men" may have involved the intervention of sorcerous power, directed by human ideas and mythology. As with other species, it is not presently known whether actual wizards were in some way responsible, or whether they were created by less-direct sorcerous means, such as a pantheonic echo of human mythology. There do exist alternate hypotheses however that Horned Men may in fact have evolved naturally, probably from bears in some ways resembling the modern grizzly. Until reasonable evidence can be gathered, it is difficult to judge the strength of different hypotheses of the species' origin.)
The race most commonly referred to as Horned Men by human beings are built much along the lines of standing grizzly bears, but with hind legs and lower body better adapted to standing, walking, and running two-legged, and forelegs more closely resembling human arms, right down to the presence of an opposable thumb on each hand. Their skulls and brain cases are of course much larger than grizzlies', peaked by the enormous horns that give the race its name. These horns vary somewhat in shape and size along hereditary lines, some tending toward a spiral shape like a unicorn's, some curving slightly backward as they grow, some straight and smooth. They grow throughout the Horned Man's adolescence, but cease to grow upon maturity, even if damaged or broken. Horned Men communicate mostly verbally; their powerful vocal apparatus is flexible enough to make themselves understood in human language when they learn it, though their speech is extremely gutteral and there are a number of human vowels and other phonemes they can not duplicate properly. In some Horned Man cultures, the horns of defeated enemies are used to sound war calls or even for long-range communication, but this supplements verbal speech in all known cases, never appearing to replace it, even in combination with gesture and boy language (both of which are of course of great importance in Horned Man societies, as in so many others).
Black Steel personnel have as yet encountered only male Horned Men; females are reportedly significantly smaller than the males, with much smaller horns. Together with their children, they are fiercely protected by their male kinsfolk, living in well-hidden homes with numerous measures planned for their secret escape should those homes be found and invaded.
What Black Steel personnel know of Horned Man culture is almost entirely limited to the warrior culture of the one or two tribes which include members who have signed on with the Black Steel military. The fact that some of these were able to speak local human languages prior to meeting with Black Steel personnel suggests that some degree of commerce, or at least parley, does occur between Horned Man and native human tribes in the area, but there have been few opportunities of inquiring into its nature. The warrior culture with which Black Steel personnel are familiar unsurprisingly extolls physical strength and prowess, relying on (usually-)nonfatal duels (most often fought unarmed, though a Horned Man's natural weapons are dangerous enouigh in themselves) to resolve even the smallest disputes. Moreover, though Black Steel personnel aren't squeamish about much, some are nevertheless unhappy about the Horned Men's tradition of eating the bodies of worthy opponents slain in battle, and their desire to be eat or be eaten by their Horned Man comrades should they fall in battle themselves.
If Horned Men are capable of wielding sorcery in any fashion, news of it has yet to reach Black Steel personnel. If more were known about their culture or home life in general, such information might hint at their possible sorcerous aptitude, but as things stand, it is only possible to say that the warrior culture to which those Horned Men who have interacted with Black Steel thus far belong -- including those who have joined the organization as well as those defeated by its forces -- is not at all conducive to sorcerous studies.
The race most commonly referred to as Horned Men by human beings are built much along the lines of standing grizzly bears, but with hind legs and lower body better adapted to standing, walking, and running two-legged, and forelegs more closely resembling human arms, right down to the presence of an opposable thumb on each hand. Their skulls and brain cases are of course much larger than grizzlies', peaked by the enormous horns that give the race its name. These horns vary somewhat in shape and size along hereditary lines, some tending toward a spiral shape like a unicorn's, some curving slightly backward as they grow, some straight and smooth. They grow throughout the Horned Man's adolescence, but cease to grow upon maturity, even if damaged or broken. Horned Men communicate mostly verbally; their powerful vocal apparatus is flexible enough to make themselves understood in human language when they learn it, though their speech is extremely gutteral and there are a number of human vowels and other phonemes they can not duplicate properly. In some Horned Man cultures, the horns of defeated enemies are used to sound war calls or even for long-range communication, but this supplements verbal speech in all known cases, never appearing to replace it, even in combination with gesture and boy language (both of which are of course of great importance in Horned Man societies, as in so many others).
Black Steel personnel have as yet encountered only male Horned Men; females are reportedly significantly smaller than the males, with much smaller horns. Together with their children, they are fiercely protected by their male kinsfolk, living in well-hidden homes with numerous measures planned for their secret escape should those homes be found and invaded.
What Black Steel personnel know of Horned Man culture is almost entirely limited to the warrior culture of the one or two tribes which include members who have signed on with the Black Steel military. The fact that some of these were able to speak local human languages prior to meeting with Black Steel personnel suggests that some degree of commerce, or at least parley, does occur between Horned Man and native human tribes in the area, but there have been few opportunities of inquiring into its nature. The warrior culture with which Black Steel personnel are familiar unsurprisingly extolls physical strength and prowess, relying on (usually-)nonfatal duels (most often fought unarmed, though a Horned Man's natural weapons are dangerous enouigh in themselves) to resolve even the smallest disputes. Moreover, though Black Steel personnel aren't squeamish about much, some are nevertheless unhappy about the Horned Men's tradition of eating the bodies of worthy opponents slain in battle, and their desire to be eat or be eaten by their Horned Man comrades should they fall in battle themselves.
If Horned Men are capable of wielding sorcery in any fashion, news of it has yet to reach Black Steel personnel. If more were known about their culture or home life in general, such information might hint at their possible sorcerous aptitude, but as things stand, it is only possible to say that the warrior culture to which those Horned Men who have interacted with Black Steel thus far belong -- including those who have joined the organization as well as those defeated by its forces -- is not at all conducive to sorcerous studies.
Sunday, March 28, 2010
Wolfmen
(Note: Like lizardfolk and other beastmen, wolfmen probably came into existence through the intervention of sorcerous power -- perhaps applied by human individuals, or perhaps applied by pantheonic reflections of human beliefs. It is not too much of a stretch to infer that their genesis is much older than that of most other beastmen however, as their resemblance to any particular animal other than humanity itself, notwithstanding their common name, is so distant and geographically varied as to suggest that a process of natural evolution may have occurred since the presumed period of sorcerous intervention. Dating that period in the absence of reliable fossil evidence is of course difficult, and other hypotheses of wolfman development may turn out to be better supported by the evidence as more comes in.)
"Wolfmen" is in the running for least accurate descriptive name in regular human use around the world -- and the competition is fierce, in Theril's opinion. They are no more nearly a cross between a wolf and a man than a bat is a cross between a bird and a monkey. Some humans -- especially among those who have had regular interaction with "wolfmen" and have some idea of what a wolf actually looks like -- refer to them by other names, the most common of which is simply "beastmen." Since this name would lead to confusion with the larger (though semi-arbitrary) category and frankly isn't very useful, Black Steel personnel tend to stick with "wolfmen" when they refer directly to this race at all. More often, Black Steel personnel use wolfmen's tribal or personal names and ignore the racial question altogether.
The wolfman best known to Black Steel personnel is of course Warphlad's longtime friend, Hegrakz -- a member of Black Steel himself, trained in team combat by Daryan and Warphlad -- and his reports on his native society, together with such information as can be gleaned from Black Steel's other encounters with wolfmen, form a reasonable basis for certain general observations, to the extent that "wolfmen" represent a single species at all.
Wolfmen encountered by Black Steel personnel have appeared for the most part to resemble large-limbed humans, covered in thick fur and with elongated (though not especially wolflike) snouts filled with teeth clearly intended for tearing meat, and pointed ears they are able to rotate consciously. Their build is typically stocky by human standards, though their overall size varies, perhaps (like humans' and especially goblins') due to environmental factors of various kinds. Their fur is normally brown to red-brown, sometimes with with black fur in spots, stripes, or other patterns, but reportedly tends to grey in the rare cases when they survive to reach old age. Wolfmen (commonly at least) sport short, furry tails, and tend to walk or run with what most humans regard as a peculiar gate, but perhaps because of their tendency (in Black Steel's experience) to dress in armor of one kind or another, their bodies appear otherwise to be essentially humanoid in shape. Hegrakz reports that -- in the village where he grew up at least -- armor was worn by important males even at home when "off-duty" apparently as a projection of their power and importance. Females in his village normally dressed themselves as well, but with colorful fabrics and such jewelry as could be had rather than armor of any kind. Unlike lizardfolk scales, wolfman fur does not appear to be paler, thinner, or softer in front than behind, at least in the cases that Black Steel personnel have seen.
Little is known of wolfman communities or lifestyles apart from what Hegrakz has described of his own -- a village with stringent laws viciously enforced and sometimes reinvented on the fly by the leading -- typically just the most physically powerful -- members of the community. Labor and especially hunting prowess were valued in word, but only power of physical oppression was valued in the fact of every-day society. Hegrakz himself -- having recognized the dynamic from an early age -- became one of the more capable and violently dangerous "leaders" of his community before being captured by a Black Steel military unit; he credits his childhood aptitude for yielding effectively to obviously superior force for his survival -- and his ability to recognize the realities of a situation, and lack of personal investment in his own village's culture, for his successful adaptation to the multiracial society into which he has since been integrated. On the whole, he claims to like his new situation better. "More wealth at the top, more wealth at the bottom, more wealth at every level. Better conversation. Better chance of still having what I want when I get old -- and of living to see the day. What's not to like?" To the frustration of the likes of Telaeri however, his knowledge of the culture he left behind is limited to practical, utilitarian considerations. As he frankly explains, "I was too busy climbing and staying on top to take an interest in the finer points of things."
Wolfmen -- at least in Hegrakz's villages and such others as Black Steel has become aware of -- unquestionably craft their own tools and clothing, though they are certainly not above taking what they can from other communities. Hegrakz is aware that communication occurred with other villages -- not always of other wolfmen -- sometimes in the course of war, sometimes in relative peace. He recognized some of the messengers, but otherwise took no special interest at the time. In any case, it appears likely to Telaeri that Hegrakz's perspicacity in seeing the true power structure of his community looked right past what may have been a rich, perhaps intertribal, artisan culture that -- at least in his village -- existed beneath and almost in spite of the power play in which Hegrakz involved himself.
If this is so, it may lend support to the notion that wolfmen are entirely without sorcerous aptitude. It remains possible that human prejudices are behind this conclusion, but in spite of the wolfmen's manifest sentience, they have never been reported, even in any tale or legend known to Black Steel, to wield sorcerous power -- not even in the form of shamanism.
"Wolfmen" is in the running for least accurate descriptive name in regular human use around the world -- and the competition is fierce, in Theril's opinion. They are no more nearly a cross between a wolf and a man than a bat is a cross between a bird and a monkey. Some humans -- especially among those who have had regular interaction with "wolfmen" and have some idea of what a wolf actually looks like -- refer to them by other names, the most common of which is simply "beastmen." Since this name would lead to confusion with the larger (though semi-arbitrary) category and frankly isn't very useful, Black Steel personnel tend to stick with "wolfmen" when they refer directly to this race at all. More often, Black Steel personnel use wolfmen's tribal or personal names and ignore the racial question altogether.
The wolfman best known to Black Steel personnel is of course Warphlad's longtime friend, Hegrakz -- a member of Black Steel himself, trained in team combat by Daryan and Warphlad -- and his reports on his native society, together with such information as can be gleaned from Black Steel's other encounters with wolfmen, form a reasonable basis for certain general observations, to the extent that "wolfmen" represent a single species at all.
Wolfmen encountered by Black Steel personnel have appeared for the most part to resemble large-limbed humans, covered in thick fur and with elongated (though not especially wolflike) snouts filled with teeth clearly intended for tearing meat, and pointed ears they are able to rotate consciously. Their build is typically stocky by human standards, though their overall size varies, perhaps (like humans' and especially goblins') due to environmental factors of various kinds. Their fur is normally brown to red-brown, sometimes with with black fur in spots, stripes, or other patterns, but reportedly tends to grey in the rare cases when they survive to reach old age. Wolfmen (commonly at least) sport short, furry tails, and tend to walk or run with what most humans regard as a peculiar gate, but perhaps because of their tendency (in Black Steel's experience) to dress in armor of one kind or another, their bodies appear otherwise to be essentially humanoid in shape. Hegrakz reports that -- in the village where he grew up at least -- armor was worn by important males even at home when "off-duty" apparently as a projection of their power and importance. Females in his village normally dressed themselves as well, but with colorful fabrics and such jewelry as could be had rather than armor of any kind. Unlike lizardfolk scales, wolfman fur does not appear to be paler, thinner, or softer in front than behind, at least in the cases that Black Steel personnel have seen.
Little is known of wolfman communities or lifestyles apart from what Hegrakz has described of his own -- a village with stringent laws viciously enforced and sometimes reinvented on the fly by the leading -- typically just the most physically powerful -- members of the community. Labor and especially hunting prowess were valued in word, but only power of physical oppression was valued in the fact of every-day society. Hegrakz himself -- having recognized the dynamic from an early age -- became one of the more capable and violently dangerous "leaders" of his community before being captured by a Black Steel military unit; he credits his childhood aptitude for yielding effectively to obviously superior force for his survival -- and his ability to recognize the realities of a situation, and lack of personal investment in his own village's culture, for his successful adaptation to the multiracial society into which he has since been integrated. On the whole, he claims to like his new situation better. "More wealth at the top, more wealth at the bottom, more wealth at every level. Better conversation. Better chance of still having what I want when I get old -- and of living to see the day. What's not to like?" To the frustration of the likes of Telaeri however, his knowledge of the culture he left behind is limited to practical, utilitarian considerations. As he frankly explains, "I was too busy climbing and staying on top to take an interest in the finer points of things."
Wolfmen -- at least in Hegrakz's villages and such others as Black Steel has become aware of -- unquestionably craft their own tools and clothing, though they are certainly not above taking what they can from other communities. Hegrakz is aware that communication occurred with other villages -- not always of other wolfmen -- sometimes in the course of war, sometimes in relative peace. He recognized some of the messengers, but otherwise took no special interest at the time. In any case, it appears likely to Telaeri that Hegrakz's perspicacity in seeing the true power structure of his community looked right past what may have been a rich, perhaps intertribal, artisan culture that -- at least in his village -- existed beneath and almost in spite of the power play in which Hegrakz involved himself.
If this is so, it may lend support to the notion that wolfmen are entirely without sorcerous aptitude. It remains possible that human prejudices are behind this conclusion, but in spite of the wolfmen's manifest sentience, they have never been reported, even in any tale or legend known to Black Steel, to wield sorcerous power -- not even in the form of shamanism.