Taznikanze

The Taznikanze

Also sometimes spelled "Tasnikanze", although "Taznikanze" is starting to gain more traction, as the original Human tribe was the Taz.

Who were the Tasnikanze?

The Tasnikanze are a group of humans and nekos who inhabited the area that is now Tasnicaport and some of the islands west of the Euser continent several millennia ago. The Tasnikanze are the peoples who, under the leadership of Belgememnon the Unforgettable, would form the Tasnica Republic in 1462 WB. Although modern Tasnicans are something of a ‘mongrel race’, the Tasnikanze were a much more distinct ethnic type with fair complexions. They were known for their size, but this is probably more due to diet than genetics. Red hair was uncommon but occurred far more often in the Tasnikanze than other ancient peoples in Mana; this was taken as a sign of their demonic connection. It is useful to divide Tasnikanze History into three main periods: The Early Period, the Middle Period, and the Late Period.

• Early Period

The Early Period Tasnikanze were sea nomads, making their way up and down the island chains each year following the seasonal fish. Already in this period they had constructed their distinctive longships. Shallow hulled craft well-suited to the seas or shallow waters, the longships mainly used oars but had a single sail and mast. Its shallow draft allowed it to be pulled up at night. During this period there are also some larger, deeper-hulled vessels to hold larger components of the migrating population. Although larger, these were poorly constructed and top-heavy and tended to capsize. These “townships” were important for large community functions but inferior as seacraft to the longships. The Tasnikanze in this period engaged in raiding liberally, and were also feared as pirates. Fish and other seafood comprise almost all of their diet; fruit and other agriculture was stolen.

• Middle Period

The Middle Period was marked by the emergence of permanent Tasnikanze settlements in the southernmost islands and what would come to be called the Tasnicam peninsula; the most important were Tortings, Sebedor, and Tasnicaport. The townships vanished, replace by long houses built ashore. There are several competing explanations and legends as to why the Tasnikanze settled. One legend says that Zahd gave it to them as a gift; another is that they pursued a commandment from their ancestors. However, it is likely that at least part of the reason for the settlement was the excellent harbors and fisheries in the area (the Tasnikanze claimed to have found plentiful shellfish the size of men near Tasnicaport) coupled with the decline of the powerful Guftensis Empire in the region. The Middle Period also marks the Tasnkinaze beginning to weave their trade network, although raiding was still common. In this period Tasnikanze was written language for the first time, using the Kracian alphabet. The Tasnikanze also began to coin money in the form of spheres of valuable metals in fixed quantities. These were the first Geld Pieces. Agriculture begins, mainly in the areas of fruit. Despite permanent settlements, it was still extremely common for Tasnikanze males to spend eleven months out of twelve away from them, and less common among women but certainly reasonable.

• Late Period

The Late Period is notable mainly for the decline of several older Tasnikanze traditions, such as the old religion, and the growth of the Tasnikanze settlements into primitive city states. Trade superceded raiding as the primary economic activity, and for the first time the Tasnikanze obtained about half their food from sources other than the sea. Many food was refined into sausages (wurst). Access to better timbre and other improvements to seacraft allowed the Tasnikanze to range farther and wider than ever before. Combined with their centrifugal and individualistic tendencies, the Tasnikanze of this period were threatened with diaspora, conquest, and eventual extinction. Belgmemnon prevented this by founding the Tasnica Republic in 1462 WR. The Late Tasnikanze Period is thus followed by the Early Republican Period, sometimes called the Age of Great Progress by Tasnican historians.

Tasnikanze Society

Tasnikanze society was what some philosophers of political theory might describe as a “state of nature”, or very close to it. There was no overall leader, and no central authority. In the Early and Middle Periods the leading lights of Tasnikanze Society were the upper middle-class Hauptmanner (“captains”, or, literally, “head men”; singular, Hauptmann). As their title suggests, these were the people in charge of a ship. It is believed perhaps that in the Early Period each ship represented an extended family or tribe and that the Hauptmann was the patriarch. Exceptional fighters or sailors could earn the right to their own ship. In the Middle Period ships were comprised of expert sailors from many different families. Sometimes the Hauptmann was simply the strongest; some contend that there were instances of a Hauptmann being elected. The introduction of currency naturally and inevitably leads to more capitalist notions of ship ownership and captaincy. Whoever bought the ship (or contributed the most) was made Hauptmann. This development was linked with the decline of the “Hauptmann Hegemony” in Tasnikanze society although Hauptmanner remained important as merchants and fighters. In the Early Republic Period, Hauptmann came to have a more military connotation, and came to also stand for the long-service land warfare professionals that were the linchpin to the citizen armies of the Early Republic. Hauptmann is a rank still used in the RMC, RAF, and GA today; it is customarily set at the highest level of rank expected to still engage in combat.

Skalds were often the first officers of Hauptmanner , but that was not always the case. Their primary role was that of entertainer. Similar to bards, Skalds would typically know dozens of the epic poems that were early Tasnikanze literature. Some could also sing, and by the Middle Period they were expected to be skilled with a musical instrument (often of foreign origin). Skalds enjoyed relatively high social status. Almost all of the Tasnikanze who could read were either Hauptmanner or Skalds.

Even in the Early Period, when the whole family lived on one ship, the Tasnikanze emphasized individualism and achievement. Although they did see themselves as occupying an unfair universe in their eyes that just made achievements that much greater. Families did and could accumulate great wealth, but respect and reputation had to be earned with each generation. In fact, the glory of the family was not something that was inherited; it was something that had to be lived up to. (Some have suggested a parallel between this and the Tasnikanze myth about the “commandment of your ancestors”). The secondary function of the Hausepiksmeister (Master of the Epics of the House) was to remind the current generation of a family what they had to do to earn the honor of their name. The primary function of the Hausepiksmeister was a sort of primitive PR agent. Often a retired Skald, his job was to tell tales of the glories of the family to anyone who would listen. They also kept track of records and administered rites and ceremonies. The status of a Hausepiksmeister was directly proportional to the family he represented. As there was no real lawmaking authority among the Tasnikanze, vigilantism was the main method of enforcing justice, especially in the Early Period. This could lead to family-wide feuds. By the Middle Period duels became common, and elaborate and complicated rites surrounding them developed. It also became important to duel to defend ones honor or reputation, regarded by the Tasnikanze (and even many modern Tasnicans) as far and away the most important asset. Particularly heinous criminals lost their names.

By the Late Period, however, some of the larger Tasnikanze cities created an institution called the Senate (“Gathering of the Wise”). The Senate met during the rainy season to consider matters of importance and issue opinions. People joined the Senate through acclimation; enough people in the Senate had to invite you in for you to get in. The Senate was not a true governing body as it lacked any means to enforce the opinions it reached, so it became clear that if they were going to get anything done Senators who were extremely popular with the people would need to be chosen. Informal associations among Senators sprung up that would become the basis for political parties. There was no Senate for the whole Tasnikanze people until Belgememnon. Belgememnon, of course, gave the Republic Senate substantial powers founded in law and also took the radical (for the time) step of holding elections for the post of Senator.

The status of women among the Tasnikanze was relatively high for the era. It tended to increase as the Tasnikanze society moved away from its warrior nomad roots into mercantilism. To really be on equal footing with men a woman had to be able to fight as well as a man, but a warrior woman was nothing unusual to the Tasnikanze. Still, Tasnikanze women had the ability to choose their own mates; the idea of arranged marriages was abhorrent to the Tasnikanze. In fact, it was incumbent upon women in Tasnikanze society to propose (although men were of course free to refuse). The Tasnikanze (especially in the Early Period) abducted particularly attractive women in raids, but these were usually given the same status as Tasnikanze women after about a year.

By the Late Period, Tasnikanze culture was becoming heavily merchantilized, and capitalist institutions such as corporations and banks. These institutions would help make Tasnicaport one of the world’s key trading centers. The Late Period also saw the construction of permanent stone buildings in Tasnikanze cities and many other improvements such as roads and aqueducts. A dominant class of merchants replaced the dominant class of warriors.

Religion and Mythology

The Tasnikanze had two main religions. Aesimond was the dominant religion of the Early and Middle Periods, and was still widely practiced in the Late Period. Elementalism began in the Middle Period and superceded Aesimond in the Late Period, and a large majority of people in the Early Republic were Elementalists. Aesimond made a brief comeback during the Dark Age, about 1000 WB, but Elementalism continued to be the primary religion in Tasnica until the rise of Web Pantheonism which led to Rainericisim.

Aesimond

Aesimond had three deities: Zahd, Heldrasil, and Umon.

• Zahd

Zahd was the most important of the three to the Tanikanze, as he was God of War and the Seas. He was typically depicted as a baleful god; according to legend he turned the Guftensis Empire’s cities into salt. He was often referred to as an awful god, in the classic sense of inspiring awe. The Tasnikanze believed Zahd came into the world on a great ship and conquered it away from the Reklar. It is interesting to note that the Tasnikanze never considered it possible for them to make Zahd happy, only to avoid arousing his anger. The Tasnikanze verb zerstoren (to destroy) is believed to be derived from Zahd’s name. Zahd seems to be associated with all the Tasnikanze regarded as strong, powerful, and ‘macho’.

Hauptmanner (and sometimes Skalds) were Zahd’s de facto priests. The Hauptmann always paid tribute to Zahd before setting sail. One of the most important ceremonies involving Zahd was the christening of a ship by smashing a bottle of an alcoholic beverage over the bow; this practice persists today. Zahd’s name was also invoked in duels and before battle. The only shrine to Zahd was in Tasnicaport, and built of the Reklar he was rumored to have slain. The shrine was reportedly destroyed in a large and highly unusual earthquake around 1100 WB (one of several events that would reverse many of the achievements of the Age of Great Progress).

The holiday for Zahd coincides with the beginning of the best sailing season. The Tasnikanze often celebrated this by raiding someone and dedicating their victory to Zahd.

• Heldrasil

Heldrasil is the Goddess of Love and the Earth. Aesimond does not regard Heldrasil as precisely evil, but she is sort of seen as being weak, duplicitous, and generally not held in high regard. She became associated with many things the Tasnikanze did not think very highly of, but were nonetheless important to their society. These included marriage, agriculture, and to some extent pregnancy, all things which were regarded as diminishing martial virtue. Heldrasil is a trickster, a conniver who is not to be trusted. She tricked Zahd into marrying her. The Tasnikanze believed the bounds of marriage inescapable even to a god. Typically for a goddess, she is described as being superlatively beautiful, but also temperamental and frustrating to deal with.

Unlike Zahd, Heldrasil actually had a dedicated priesthood. The majority of them were female. The priestesses to Heldrasil (called Hexen , sometimes translated as “witch”) lived in shrines. These shrines were the first to use stained glass, which even today is extremely popular in Tasnican churches and architecture. Hexen performed rites of agriculture and marriage, and also served as midwives. They seem to have made primitive investigations into anatomy and herbal medicine and a few were probably also healers. In addition, almost all Hexen were available as prostitutes. Any unmarried woman could join the ranks of Hexen before she reached the age of 16; many did so because it was the best way for women to accumulate wealth, and, indeed, a few enterprising Hexen in the Late Period funded business ventures and became as rich as the wealthiest men.

Heldrasil’s holiday is a harvest festival. In addition to being a celebration for farmers, it was also a lover’s holiday. Modern Tasnican corporations want to resurrect such a lovers’ holiday because they think that it will sell lots of flowers, chocolate, and cards.

• Umon

Umon is the God of Creation; he is also associated with the element of Fire because of its use in toolmaking. (Aesimond has no god associated with wind because the Tasnikanze regarded them as an extension of the seas). Umon embodies both male and female aspects. He is a shapeshifter. If Zahd is a warrior, and Heldrasil is a trickster, than Umon is just completely insane. Umon is seen as wild, primal, untamable force of creation. Umon made the world and everything in it, and, according to myth, continues to create other worlds. He had no priesthood (because creation seems to be doing well enough without any help). In fact, “Umon priest” was an epithet for a crazy person. There are some fertility rites for Ummon, but the Tasnikanze regarded it as pointless to ask for his help. Umon’s holiday is the launch of spring; it is an exultation and celebration of life. Tasnikanze would also sometimes were masks on Umon’s holiday, a reference to the diety’s shapeshifting nature.

In addition to the three main deities, there are several other figures in Aesimond, and some of them appear in Elementalism as well.

• The Reklar

The Reklar are rock-demons that supposedly dominated the world before the coming of Zahd. They were made of stone and had glowing red eyes. Descriptions from heroic epics put them between four and five times the size of a man, and they had four arms and two legs. They were rumored to be extremely strong and agile, and most drawings give them a vaguely simian appearance. They could speak the language of man but also had their own tongues. They could roll up into a defensive ball like a hedgehog, which reportedly protected them from any weapon forged by mortal man, although Zahd’s Lance could pierce it. According to myth, Zahd defeated the ruler of the Reklar, Grendel, and threw him deep into the earth. Still, Reklar appear in many of the Tasnikanze heroic sagas, most prominently in The Hammer of Sebedor. They liked to eat people. Sightings of beings matching their description have happened as recently as the Great War, but the existence of such creatures has never been verified.

• The Ojean

The Ojean, on the other hand, have been verified with fossil records. This creatures were massive whalelike animals that could swallow Tasnikanze ships whole. In some stories they communicate with humans using what appears to be a form of telepathy. Often, they appear in stories as servants of Zahd, but one epic The King of the Ojean tells the story of a revolt against Zahd and a war against the humans. Warriors would sometimes try to kill an Ojean to show that it could be done, but they ended in failure until powerful Elemental Summoners appeared in the Early Republic Period. The ability of Elementalists to slay the servant of Zahd signaled the death knell of the old religion. No Ojean have been seen since the Early Republic, and none are likely to be alive as the large baleen whales which constituted their primary food source are extinct in Mana. It is widely believed that the Ojean and the Relkar really existed because many Elementalists at the time acknowledged their existence, although they did not see them as being part of their religious framework. Similarly, many followers of Aesimond believed in the Mana Tree but did not see it as spirirtually significant.

• The Valkyries

The Valkyries were the children of Zahd with mortal woman. There seemed to be a lot of them, because the Tasnikanze named each of their stars for a Valkyrie. They wee warrior women of great power. Most of them seem to have acted very much independently of their father. Of all the mythical figures of Aesimond, the Valkyries seem to be the only ones on the side of the humans, although they do take after their father’s predilection for violence. They were sterile, but the Tasnikanze considered pregnancy weakness, and they certainly were capable of having sex. (Some of the Valkyrie stories are little more than early pornography). They were immortal. Humans could marry Valkyries if they could beat them in combat, although this was a feat reserved for the finest heroes. Most research indicates that women of exceptional abilities did exist, but there is no evidence of their divine parentage.

• Strigard

Strigard is the name of the son of Heldrasil and Zahd. The Tasnikanze don’t consider him as a proper god, and he isn’t really associated with anything except for fools. The epic poem that deals with Strigard is a comic farce. He is beaten badly and in hilarious fashion in turn by Valkyries, Ojean, Reklar, and a lame old man. Frustrated, eventually he leaves for another world newly created by Umon, skulking. Aside from being the Tasnikanze’s primary comic figure, Strigard shows the exceptionally low regard the Tasnikanze had for the concept of birthright.

Elementalism

Elementalism is different from Aesimond in many ways, most significantly its somewhat brighter outlook on the world. Aesimond’s gods are powerful forces that mortals must try to avoid frustrating, but the Elements are immediate and personal powers that can be asked for help. Aesimond is in many ways a warrior’s religion, but Elementalism has a much more hedonistic outlook emphasizing worldly goodness and pleasure over battle and suffering. There are twelve elements: Salamando (Fire), Gnome (Earth), Lumina (Light), Shade (Darkness), Sylphid (Wind), Luna (Moon), Undine (Water), Dryad (Tree), Ofanite (Man), Sola (Sun), Kethalis (Death), and Althenar (Life). Unlike the seasonal demarcation of Aesimond, Elementalism divides the year into 12 months, one for each Elemental. Each month, therefore, has a holiday in honor of that Elemental.

Some scholars have attributed the shift to the rise of primitive technologies which madde the Tasnikanze less at the mercy of the nature around them. They began to believe they could gain control of their surroundings with these intermediary spirits called elementals. These scholars further suppose that industrialization and modernization removed the need for these intermediaries, leading to the decline of Elementalism and the relegation of the heavenly to a mere “big sister” in Rainere.

Elemental festivals sometimes would have specific ceremonies and food associated with them, but they almost all were massive parties involving large amounts of alcoholic beverages and (often) orgies. Once every ten years a festival was held to honor the Mana Tree, believed by Elementalists to be the source of all life. The Mana Seeds are believed to be gifts from the Mana Tree to mankind.

The moral outlook of Elementalism was very much in the vein of ethical hedonism. If it feels good and it doesn’t hurt anyone, do it. This lead to the introduction of divorce into Tasnikanze society for the first time (they had to borrow a foreign word for the concept). Many substances are forbidden under Aesimond but Elementalists used them freely, claiming to achieve a greater oneness with the Mana Tree.

Elemental temples were small, stepped pyramids. In Modern times these pyramids are large enough to conduct the ceremonies inside, but up through the Early Republic the temples were mainly a marker for a ceremonial site; the ceremonies themselves were held outdoors. In addition, the smaller temples tended to be dedicated to a particular Elemental, but most large, modern temples stand for all the Elements. The temples, however, had a small cubbyhole for Petitioning. Those who sought the aid of an Elemental would write their request on a piece of paper and put it in the temple. They would then perform some ceremony (typically a party) in honor to that Elemental, and in theory their request would be granted.

Elementalism had a much larger priesthood than Aesimond. Most priests served only one Elemental, but if one was a priest for fifty years they earned the right to be a priest to all elementals. People entered the profession by becoming an apprentice to an existing priest. Many priests had magical talent. People often sought the advice of the priests about personal problems (something no one would do for any of the priests of Aesimond). Elementalism sees a world that’s much more intimate and personal than the vast forces of Aesimond.

Different Elementals are often associated with different aspects and professions. Farmers, for example, paid tribute to Gnome, and sailors to Undine. Lovers would appeal to help from Salamando. Pendants with a name or likeness of the elemental were extremely common jewelry.

Elementalism regarded the Mana Trees and the Mana Seed as holy. It came to incorporate things like the Mana Knight, Mana Sword, and Manabeast later on. Its prediction that a Manabeast will destroy the Mana Fortress but be stopped by a Mana Knight is the only prophecy referenced anywhere in Tasnikanze or Tasnican culture.

Ojean and Reklar are acknowledged in Elementalism but do not have religious connotations. Valkyries are merely regarded to be exceptional female warriors, not the daughters of Zahd.

Elementalism would be the dominant religion of Tasnica for must of the Republic’s history.

Magic

Magic was rare among the Tasnikanze in the Early Period, but later it became as common it was among many of the peoples of the era.

Followers of Aesimond and early Elementalists relied heavily on Runecasting. They believed that they were dealing with dangerous and primal forces in magic, and that the care and safety of a rune-inscription was necessary. Casting a spell, therefore, could take days, but although the rune method was time-consuming, it seemed to be very powerful. Many runes were used to enchant items or weapons, or sometimes even whole ships.

The Elementalists eventually abandoned runes for more rapid and flexible methods; see Mana Elementalist Magic.

The Tasnikanze At War

The Tasnikanze’s favored weapons were spears, hammers and axes. Missile weapons were usually javelins or throwing axes. In the Early Period they almost always used two-handed weapons, but by the Late Period it was just as common to use a shorter, one-handed weapon with a shield.

The Tasnikanze sometimes fought naked, to show contempt for their enemies’ ability to harm them. This practice was abandoned in the Late Period as good armor became available to the Tasnikanze (typically leather, but a very wealthy Hauptmann could afford chain mail, though he would never wear it at sea).

Up through the Late Period, every adult male Tasnikanze was expected to know how to fight. Because of the system of duels that were the primary method of enforcing justice, most Tasnikanze became very proficient fighters. Individually the skill and ferocity of the Tasnikanze were unmatched, but they often lacked organization.

The Tasnikanze often came in from the sea to fight, and ship crews fought in distinct units, each commanded by a Hauptmann. Some commanders could maneuver these distinct tactical units to great effect. Anyone who commanded several Hauptmanner was known as a War Leader, though this was a temporary title. A War Leader from a very successful raid would often return home and spend much of the money of the raid on a great celebration in his honor, or Triumph. The prestige and status associated with a Triumph was far greater than a Tasnikanze could have attained by simply holding onto his money. Significantly, even the most successful Tasnikanze merchants never held Triumphs. Belgememnon abolished the practice, largely to discourage looting. Most of the time the Tasnikanze fought defensively, or in raids. A handful of leaders managed to rise to sufficient heights to be able to mobilize large numbers of Tasnikanze warriors and embark on campaigns of conquest, but after these leaders died the empires they built typically melted with them. Two of these “Lords of Tasnikanze” rise above the others. Hauscarl the Lionheart was probably the inspiration for the heroic epic Titodain ; around the Middle Period he conquered much of the Euser continent and threatened to attack the Kracian Khans unless they swore fealty to him. He declared himself “Master of All”, and no one argued. His preferred system of rule was to install local rulers who were favorable to him and would pay him tribute. As long as tribute was paid, he more or less let them run their own affairs. Kedir the Black is most famous for his Totensoldaten (literally, “Death Soldiers”). This elite corps is known for fighting with a weapon in each hand. Not only did they fight naked, they also engaged in ritual scarring and would sometimes inflict wounds on themselves just before battle to show that they were impervious to pain. On their chests they had a wide scar in the distinctive “swept cross” that is now on the Tasnican flag. Kedir was less interested in conquest than proving that he and his Totensoldaten were the best fighters around, so they wandered the dimension and picked fights with everyone. Although they did defeat everything, the Pan Dore horsclans and the Kracian triarii gave them their hardest fights. The Tasnikanze excelled at sea battles. Their superior seamanship allowed them to maneuver for ramming attacks, and they developed grapples for boarding actions. Strategically sea supremacy was key to Tasnikanze and later Tasnican military dominance; it is no coincidence that much of the expansion of the Age of Great Progress followed river up to the Centwerp Basin. In the Late Period the Tasnikanze knew that the world was a sphere and produced the first globes, although they were criticized and mocked for this belief until they circumnavigated the world in the Age of Great Progress. It was nigh-on impossible to mobilize the Tasnikanze for an offensive war, and often extremely difficult to get large numbers together defensively. They were unparalleled fighters, but as an army they had several difficulties arising from their independent character.

The Tasnikanze’s place in the World

The Tasnikanze were almost universally despised. Their religion (Aesimond) was considered heretical, and when they converted to Elementalism their lot improved little. Their raiding and piracy activities led many of the ‘civilized’ nations to consider the Tasnikanze little better than barbarians. The Tasnikanze engaged in trade, but in many ancient Mana nations that was considered a base occupation that no ‘real person’ would pursue. They were despised for consorting with the Nekos, and they were reviled for allowing their women the ability to choose their mates. The Tasnikanze had no nobility among themselves, and refused to acknowledge claims of noble blood in others, and as a result they were considered to be even beneath the peasants of many societies. In the Late Period the Tasnikanze added usury to their list unpleasant practices, and although many rulers of the time availed themselves of the service the Tasnikanze were regarded as treacherous and duplicitous because of it. Because of the practices of the Hexen, outsiders regarded all Tasnikanze women as whores. Their skills on the seas were attributed to a strange, mystical connection, a sort of deal with the devil. The Kracian Khan Ultra included the Tasnikanze on his official list of “Demons and Monsters”. The Tasnikanze were often taken as slaves when they could be captured. The horned hats and furs that made up their dress were often worn by court fools that mocked the Tasnikanze. Even though they were regarded poorly, they did have their uses. Much of the world’s trade happened through the Tasnikanze. In addition, because they were known to be excellent on the seas, some were employed as messengers. However, it was only by serving as mercenaries that the Tasnikanze gained any real respect. In almost all the recorded battles of the ancient Mana dimension, the side with Tasnikanze mercenaries (in some cases, the side with MORE Tasnikanze mercenaries) always won. As a component of a larger army, the Tasnikanze were freed from their difficulties of coordination and logistics and their natural skill and ferocity could be fully unleashed. Their reputation in battle was so awe-inspiring that the opposing side often simply surrendered rather than face them. Their fearsome image was no doubt augmented by (false) rumors of cannibalism. Even though they were behind in many areas of weapons technology (especially siege warfare), their sheer man-to-man fighting prowess often allowed them to triumph. Once he energies of the Tasnikanze were wedded to the enthusiasm of the ideals of the Republic, it is easy to see how the many achievements of the Age of Great Progress became possible.