The Kingdom of Eisarnknoth

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The Kingdom of Eisarnknoth
Capital Eisarnwidus
Location The Norlanden, The Eisarn Forest
Races Mixed
Primary Religions Wahrheit Alderism
Political System Absolute Monarchy
Current Leader Thiudan | Aleksandra Baireiksing
Raginleiks Gafaurds Hauhs Framatheis | Ilse Baireiksing

Fauragaggja | Nazila Dajani

Wiganfrauja | Lucas Langenberg

Fērjahauhs | Manfred Franke

Thuringus | Alfred Baireiksing

Leikwardja Faurthis |

Broke Away From
The Hadrian Empire


Born from the religious exiles of the Hadrian Empire, The Kingdom of Eisarnknoth lies chiefly within the dense Eisarn Forest. It is here that the people of Eisarnknoth boast a flourishing new civilization, rich with the resources and bounties native to the region. The city itself is a marvel of construction, elegantly built and tastefully adorned with trinkets and treasures of the North. The people here practice a unique faith that is deeply ingrained within their culture and institutions. Given by its adherents the name “Wahrheit Alderism”, the infant religion proclaims itself as the true faith and its followers see it as a return to the orthodox liturgy of the old faith’s conception. Wahrheit Alderists view the old faith of Hadriana as supplanted by the new, rendering their Hadrian counterparts as heretics in the eyes of the Wahrheit church.

Culture and Society


Eisarnknoth men will usually wear some sort of cloak or cape on top of woolen clothing. They dress in a long tunic and pants as well, dyed with different colors. Finally, they usually have a belt tied around their waist in order to hold a sword of some sort. Women wear cloaks as well with a wool shirt and long skirt. If they do not have a skirt, it will be a plain dress. The Eisarnknoth take a liking to plaid patterns as well, albeit usually keeping it to their cloaks.


Eisarnthiuda culture is principally lacking in visual art. They are not known to produce works, such as paintings and tapestries, of any note. Despite this shortcoming, they have a colorful literary tradition in the form of epic poetry and long-form sagas. The sagas, based on legendary heroes and historical events of the past, can involve battles, hunts, or other great and notable acts performed by a person or group. These sagas take many forms, including songs, hymns, narratives, or plays.


The Eisarnknoth live in quaint houses with wooden roofs, local stone to hold them up, and stone foundations. In the upper class, castles are more likely seen due to their militaristic nature and are completely defensive. It is unusual to see manors as the kingdom is more interested in defending the realm.

Food and Drinks

Food from Eisarnknoth usually consists of hot and hearty meals, made to battle the cold and take little time to eat. Most foods consist of resources gathered from the land around them, using fish, pork, berries and a variety of other things. Grown crops are also used for breads and pies, like wheat, rye, and barley. Vegetables are normally used on rare occasions in small quantities, being used as a small side. Although more wealthy citizens can afford to have them more often. Fruit is almost nonexistent due to them not being able to grow within the environment; however on rare occasions when imported from other places, it sells out immediately as it is highly sought after.

  • Cold Soups
    • Beetenbartsch
    • Biersuppe
    • Hot Soups
    • Eintopf
    • Leberknödel
    • Wurstbrühe
    • Hochzeitssuppe
    • Schwarzsauer
  • Main Dishes
    • Bratwurst
    • Schnitzel
    • Braised Cabbage
    • Labskaus
    • Spätzle
  • Desserts & Pastries
    • Berzeln
    • Bauernbrot
    • Stollen
    • Apfelstrudel
  • Alcoholic Beverages
    • Himbeergeist
    • Kirschwasser
    • Weizenbier
    • Helles
    • Eisarnwidus Mum
  • Non-Alcoholic Beverages
    • Schorle
    • Eierlikör


Attian Humans

Due to differences within the former Hadrian Empire, mainly Attian Humans live within Eisarnknoth. Their population is large and is put at the forefront of society due to the teachings of Wahrheit Alderism.

Khadan and Hinterland Humans

Any other humans are able to emigrate over to the Duchy without any problem due to the upheld status of humans within Wahrheit Alderism. Some humans were originally in Hadriana and expressed frustration with the government at the time. They in turn left with the rest of the races, taking up Wahrheit Alderism at the same time.

Other Races

Due to the diversity and acceptance of other races within Wahrheit Alderism, Eisarnknoth does not discriminate against them. Their populations are usually small but are still welcome within the Kingdom.


The Kingdom of Eisarnknoth follows Wahrheit Alderism, a schism within Alderism started by Thiudan Aleksandra Baireiksing. In Wahrheit Alderism, the people of Eisarnknoth attempt to emulate how Alder lived and died. They believe that the Thiudan was chosen by Alder to rule them after leading the population out of Hadriana. As the Hadrian Empire’s civil war happened soon after, their belief increased immensely. They also believe that same-sex couples are able to be together as long as they adopt a child as that is what Alda would want. Wahrheit Alderists see elemental magic as a gift from the Sentinels to fight against the voidal-based magics.

Social Hierarchy

  • King - Thiudan, p. Thiudans - 𐌸𐌹𐌿𐌳𐌰𐌽𐍃 - Your Majesty
    • Prince/Princess - Reik, p. Reiks - 𐍂𐌴𐌹𐌺𐍃 - Your Highness
    • Advisor/Advisory Council - Ragineis/Raginleiks Gafaurds - 𐍂𐌰𐌲𐌹𐌽𐌴𐌹𐍃/𐍂𐌰𐌲𐌹𐌽𐌻𐌴𐌹𐌺𐍃 𐌲𐌰𐍆𐌰𐌿𐍂𐌳𐍃 - Your Eminence
      • Governor - Kindins, p. Kindins - 𐌺𐌹𐌽𐌳𐌹𐌽𐍃 - Your Excellency​
      • Magistrate - Garāfijō, p. Garāfijōs - 𐌲𐌰𐍂𐌰𐍆𐌹𐌾𐍉 - Your Honor​
        • Praetorians - Leikwardja p. Leikwardjas - 𐌻𐌴𐌹𐌺𐍅𐌰𐍂𐌳𐌾𐌰 - Ser/Dame​
        • Legionary - Ainsmanna - 𐌰𐌹𐌽𐍃𐌼𐌰𐌽𐌽𐌰 - N/A
        • Serf - Baurgja, Baurgjas - 𐌱𐌰𐌿𐍂𐌲𐌾𐌰 - N/A


The Eisarnthiuda make use of very advanced technology relating to lumber-mills, which are almost automatic and require only minimal amounts of work in chopping large logs and processing raw wood. They also make use of advanced traps and methods for capturing wildlife, sizing from squirrels to even bears. They make use of a variety of knives for the skinning of animals, advanced traps, and very advanced milling and lumber-cutting technology and techniques. The Eisarnthiuda have a variety of methods of transportation that revolve on carts, horses, and ships. They make use of roads, albeit quite poor ones.

Celebrations and Holidays

Eisarnknoth Gaqumthia - 𐌴𐌹𐍃𐌰𐍂𐌽𐌺𐌽𐍉𐍄𐌷 𐌲𐌰𐌵𐌿𐌼𐌸𐌹𐌰

Nine wagons with the Sentinels’ images are dragged to the grove right outside the city and worshiped. One of the wagons, Dolus’, is thrown into a bonfire and cheered upon as it burns. The followers will then chant together a prayer to Alder, stating their distaste for Dolus, asking him for guidance, and finally ending it with a positive and uplifting statement.

Gagatilia - 𐌲𐌰𐌲𐌰𐍄𐌹𐌻𐌹𐌰

This festival involves the appeasing of the spirits that watch over the intersections of roads. It is believed that by offering sacrifices of sweets, such as baked goods, for each member of a traveling party, these spirits may be sated and allow the pilgrim safe passage.

Fadreia - 𐍆𐌰𐌳𐍂𐌴𐌹𐌰

Fadreia is a festival lasting 3 days, meant to honor family ancestors. It is mostly familial, in that there is little public procession. It is customary that flower-garlands, wheat, salt, wine-soaked bread and violets be sacrificed by the family at family tombs. Due to this, any hauntings should stop. On the second day, a ritual occurs, consisting of the oldest woman placing three bits of incense, with three of her fingers, beneath a threshold where a mouse is unknowingly buried. She then rolls seven black beans in her mouth, and smears the head of a fish with pitch, impaling it with a bronze needle, and roasting it in a fire. After she formally declaims the purpose of her actions saying, "I have gagged spiteful tongues and muzzled unfriendly mouths" she departs intoxicated. On the third day, black beans are thrown to lure a spirit out of the home. The head of the house will wash their hands clean in spring water, turn, and receive black beans and throw them away with their face averted; but while they throw them, they say: 'These I cast; with these beans I redeem me and mine.' This they say nine times, without looking back. Again they touch water, clash their hands against their bronze necklace, and ask the shade to go out of their house. When they have said nine times, 'Ghosts of my fathers, go forth!' they look back, and believe that they have duly performed the sacred rites.

Wulfsia - 𐍅𐌿𐌻𐍆𐍃

This festival is conducted annually to purify the city in which it is held and to promote fertility and general health in its citizens. A male goat is customarily sacrificed by two members of the priesthood, who then anoint their foreheads in its blood. A scrap of wool that has been soaked in milk is then used to wipe their faces clean and the two are expected to laugh for a short time. Followers are expected to watch the ritual and partake in eating goat that night, purifying their bodies.

Arizia - 𐌰𐌹𐍂𐌹𐌶𐌹𐌰

Arizia, similar to Fadreia, is privately observed by families. It involves celebrations to honor the love of family, as members are expected to provide gifts before enjoying a banquet for all. During this, followers will exchange gifts to each other throughout the day before finally attending the large banquet at night.

Hrussia - 𐌷𐍂𐌿𐍃𐍃𐌹𐌰

Hrussia is a very popular holiday, so much so that it occurs twice a year, with the second celebration coming one month after the first. Public exhibitions of horseback and chariot races are held to honor the gods.

Atfargania - 𐌰𐍄𐍆𐌰𐍂𐌾𐌰𐌽𐌹𐌰

Atfargania’s date is fluid, taking place on either the 15th or 16th of the third month, then again on the 14th or 15th of the 5th month. Citizens of the city obtain or fashion small humanoid figures of straw, which are then collected by a procession of priests and holy figures. They are then taken to the oldest bridge in the city and tossed into the river below. This practice is so ancient that its purposes and origins are no longer understood, but it remains a cultural staple of its adherents.

Skōhslia - 𐍃𐌺𐍉𐌷𐍃𐌻𐌹𐌰

This annual event is meant to exorcise spirits or malevolent ghosts from one’s home. The spectres are given offerings consisting of black beans. Followers will usually do their own ritual at home even after the priest has left, either praying to their patron sentinel or Alder himself.

Haifstsia - 𐌷𐌰𐌹𐍆𐍃𐍄𐍃𐌹𐌰

Haifstsia is held twice a year and is meant to facilitate bountiful fishing. All fish caught on these days are sacrificed in fire. It starts as a competition, with the men and women doing their best to capture the greatest fish possible. Even though in the end it will act as a sacrifice, it shows their dedication to Eisarnknoth and their wish to see it flourish. At home, followers will eat fish for dinner.

Hauskarls Gana - H𐌰𐌿𐍃𐌺𐌰𐍂𐌻 𐌲𐌰𐌽𐌰

This event includes a parade of young people on horseback and occurs annually. The procession begins at the grove and circles the city, ending again at the grove. It honors a mythical battle in which Alder and his horsemen saved the soldiers of their city from Lilith and won a great victory.

Graibia - 𐌲𐍂𐌰𐌹𐌱𐌹𐌰

Similar to Atfargania, this festival traces its origins to an ancient and obscure past. It is mostly believed to honor the grove or sacred woods, though the exact deity that it exalts is no longer known.

Mikils Haifstjan - 𐌼𐌹𐌺𐌹𐌻𐍃 𐌷𐌰𐌹𐍆𐍃𐍄𐌾𐌰𐌽

It begins with a chariot race on the first day, with a parade beginning it. Hauskarls lead it on horseback with their chosen knappe walking behind them. Music plays throughout it all as dancers follow behind the soldiers, while finally people carry statues of the gods behind them. The person presiding over the games will wear the armor of a Hauskarl and will ride around in a chariot themselves, stopping in the middle of the racetrack. Finally, they will state a speech on the military, religion, and Eisarnknoth as a whole. They will then announce the beginning of the games and stay in the center, gesturing for the riders to come onto the track. Each chariot has two people, a driver and a warrior. The riders will then go onto the field with their chariots and race each other to the end once the master of the games allows them to begin. All seats are free but the more wealthy can buy better seats in order to see.

On the second day a play will be put on, either depicting a military achievement or a story from the Sentinels and Alder. Seats are also free for the citizens while also being able to be paid for by the wealthy.

Finally on the third day, a ritual will be done in the grove or the temple, sacrificing a bear to Alder and the Sentinels.

Thiutheigs Gudinī - 𐌸𐌹𐌿𐌸𐌴𐌹𐌲𐍃 𐌲𐌿𐌳𐌹𐌽𐌹

A festival for Alda, honoring her presence and what she does for the Eisarnthiuda. Men are strictly barred from knowing anything about the ritual and only women may partake in her festivals. Women will drink strong alcohol, speak of the stories of Alda, sacrifice a dove in her honor, and have a feast specifically for them.

Snaiws Gaqumthia- 𐍃𐌽𐌰𐌹𐍅𐍃 𐌲𐌰𐌵𐌿𐌼𐌸𐌹𐌰

This festival involves large-scale feasting, drinking, and dancing and is held at night, at the end of winter. During this time, prophetic divinations are made by the priests after eating specific foods and their predictions are believed to indicate how good or bad the rest of winter will be for the citizens of the city.



The Harjaz

"Much like the holy survivors of Prince Severan’s exodus, the Eisarnthiuda establish themselves as the true followers of Alder who cannot be corrupted by a decadent elite. To expand the grasp of her realm and as a safety measure against recent attacks from the swamps, this new army is meant to remain assembled at all times and to remain loyal to the crown. The age of levies is at an end and Thiudan Aleksandra remains the sole person in the nation that shall have command over an independent military force. No army shall be assembled for any purposes not intended for by Thiudan Aleksandra Baireiksing."


Ainsmanna - 𐌰𐌹𐌽𐍃𐌼𐌰𐌽𐌽𐌰

The helmets of this rank are open-faced, meaning that they do not include a facemask. This is different from the other ranks, which do make use of an iconic mask.

Hundafaþs - 𐌷𐌿𐌽𐌳𐌰𐍆𐌰𐌸𐍃

This group oversees the organization of the Ainsmanna and wears eye guards, opposed to the facemask.

Frumagais - 𐍆𐍂𐌿𐌼𐌰𐌲𐌰𐌹𐍃

This rank wears a gold mask, as well as a red uniform. They wear a mix of the previous ranks’ armor but also wear a small amount of the black of the Tiuhman.

Tiuhman - 𐍄𐌹𐌿𐌷𐌼𐌰𐌽

A Tiuhman’s armor comes with a unique color variation. They wear only gold and black, a deviation from the gold and red worn by the rest of the army. The cloak of a Tiuhman is black and white, the same color as the Thiudan’s.


Hrīdan - H𐍂𐌹𐌳𐌰𐌽

A basic, single, cavalryman.

Þreisfaþs - 𐌸𐍂𐌴𐌹𐍃𐍆𐌰𐌸𐍃

Commander of the next largest sized cavalry group. They are under the Tiuhrussa and lead thirty men.

Tiuhrussa - 𐍄𐌹𐌿𐌷𐍂𐌿𐍃𐍃𐌰

The highest ranking cavalry commander, having control over the largest distribution of riders.

Reikeis Wardja

The Reikeis Wardja protect the Thiudan and her family and are usually some of the best soldiers within the Harjaz. The Leikwardjas also act as intelligence agents within the Kingdom, focusing on the internal stability in it.

Leikwardja - 𐌻𐌴𐌹𐌺𐍅𐌰𐍂𐌳𐌾𐌰

One of the members of the Reikeis Wardja, specially chosen from one of the Gamainduþs.

Leikwardja Faurþis - 𐌻𐌴𐌹𐌺𐍅𐌰𐍂𐌳𐌾𐌰 F𐌰𐌿𐍂𐌸𐌹𐍃

The Leikwardja Faurþis commands the Reikeis Wardja, their focus set on organizing and reporting to the Thiudan their actions.

Laws and Judicial System

The Code of Aleksandra

Title I. Concerning Summonses.

  1. If any one be summoned before the "Dōms Rum" by the thiudan's law, and do not come he shall be sentenced to 100 andros.
  2. But he who summons another, and does not come himself, shall, if a lawful impediment have not delayed him, be sentenced to 50 andros, to be paid to him whom he summoned.
  3. And he who summons another shall walk with witnesses to the home of that man, and, if he be not at home, shall bid the wife or any one of the family to make known to him that he has been summoned to court.
  4. But if he be occupied in the thiudan's service he can not summon him.

Title II. Concerning Thefts of Pigs etc.

  1. If any one steal a sucking pig, and it be proved against him, he shall be sentenced to 120 andros.
  2. If any one steal a pig that can live without its mother, and it be proved on him, he shall be sentenced to 60 andros.
  3. If any one steal a sheep where there were no more in that flock, and it be proved on him, he shall be sentenced to 300 andros.

Title III. Concerning Thefts of Cattle.

  1. If any one steal that bull which rules the herd and never has been yoked, he shall be sentenced to 200 andros.
  2. But if that bull is shared between three farms, he who stole him shall be sentenced to three times 200 andros.
  3. If any one steal a bull belonging to the thiudan he shall be sentenced to 400 andros.

Title IV. Concerning Damage done among Crops or in any Enclosure.

  1. If any one finds cattle, or a horse, or flocks of any kind in his crops, he shall not at all mutilate them.
  2. If he do this and confess it, he shall restore the worth of the animal in place of it, and shall himself keep the mutilated one.
  3. But if he have not confessed it, and it have been proved on him, he shall be sentenced, besides the value of the animal and the fines for delay, to 200 andros.

Title XI. Concerning Thefts or Housebreakings of Freemen.

  1. If any freeman steal, outside of the house, something worth 20 andros, he shall be sentenced to 200 andros.
  2. But if he steal, outside of the house, something worth 40 andros, and it be proved on him, he shall be sentenced, besides the amount and the fines for delay, to 400 andros.
  3. If a freeman break into a house and steal something worth 20 andros, and it be proved on him, he shall be sentenced to 400 andros.
  4. But if he shall have stolen something worth more than 40 andros, and it have been proved on him, he shall be sentenced, besides the worth of the object and the fines for delay, to 800 andros.
  5. But if he have broken, or tampered with, the lock, and thus have entered the house and stolen anything from it, he shall be sentenced, besides the worth of the object and the fines for delay, to 500 andros.
  6. And if he have taken nothing, or have escaped by flight, he shall, for the housebreaking alone, be sentenced to 600 andros.

Title XII. Concerning Thefts or Housebreakings on the Part of Baurja.

  1. If a baurja steal, outside of the house, something worth 20 andros, he shall, besides paying the worth of the object and the fines for delay, be stretched out and receive 20 blows.
  2. But if he steal something worth 40 andros, he shall either receive 40 blows or pay 100 andros. But the lord of the slave who committed the theft shall restore to the plaintiff the worth of the object and the fines for delay.

Title XIII. Concerning Assault and Robbery.

  1. If any one have assaulted and plundered a free man, and it be proved on him, he shall be sentenced to 500 andros.
  2. If any man should wish to migrate, and has permission from the thiudan, and shall have shown this in the public "Dōms Rum;" whoever, contrary to the decree of the thiudan, shall presume to oppose him, shall be sentenced to 200 andros.

Title XIV. Concerning Arson.

  1. If any one shall set fire to a house in which men were sleeping, as many freemen as were in it can make complaint before the "Dōms Rum; " and if any one shall have been burned in it, the incendiary shall be sentenced to 1000 andros.

Title XV. Concerning Wounds.

  1. If any one have wished to kill another person, and the blow have missed, he on whom it was proved shall be sentenced to 800 andros and 40 blows.
  2. If any person have wished to strike another with a poisoned arrow, and the arrow have glanced aside, and it shall be proved on him; he shall be sentenced to 800 andros and 40 blows.
  3. If any person strike another on the head so that the brain appears, and the three bones which lie above the brain shall project, he shall be sentenced to 2000 andros and 60 blows.
  4. But if it shall have been between the ribs or in the stomach, so that the wound appears and reaches to the entrails, he shall be sentenced to 2000 andros besides 200 andros for the physician's pay alongside 60 blows.
  5. If any one shall have struck a man so that blood falls to the floor, and it be proved on him, he shall be sentenced to 800 andros and 20 blows.
  6. But if a freeman strike a freeman with his fist so that blood does not flow, he shall be sentenced for each blow-up to 3 blows-to 120 andros.

Title XVIII. Concerning him who, before the thiudan, accuses an innocent Man.

  1. If any one, before the thiudan, accuse an innocent man who is absent, he shall be sentenced to 100 andros.

Title XVI. Concerning Witches.

  1. If any one have given herbs to another so that he die, he shall be sentenced to 2000 andros (or shall surely be given over to fire).
  2. If any person have bewitched another, and he who was thus treated shall escape, the author of the crime, who is proved to have committed it, shall be sentenced to 1000 andros.

Title XVII. Concerning the Killing of children and women.

  1. If any one have slain a boy under 10 years-up to the end of the tenth and it shall have been proved on him, he shall be sentenced to 3000 andros and 60 blows.
  2. If any one have hit a free woman who is pregnant and she dies, he shall be sentenced to 3200 andros and 60 blows.
  3. If any one have killed a free woman after she has begun bearing children, he shall be sentenced to 3000 andros and 60 blows.
  4. After she can have no more children, he who kills her shall be sentenced to 2000 andros and 60 blows.

Title XVIII. Concerning Insults.

  1. If any one, man or woman, shall have called a woman harlot, and shall not have been able to prove it, he shall be sentenced to 200 andros.
  2. If any person shall have called another "fox," he shall be sentenced to 200 andros.
  3. If any man shall have called another "hare," he shall be sentenced to 200 andros.
  4. If any man shall have brought it up against another that he has deserted battle and shall not have been able to prove it, he shall be sentenced to 200 andros.
  5. If any man shall have called another "spy" or "perjurer," and shall not have been able to prove it, he shall be sentenced to 300 andros.

Title XIX. Concerning the Theft of hunting animals.

  1. If any one have stolen a tame marked hound or bird, trained to hunting, and it shall have been proved through witnesses that his master had him for hunting, or had killed with him two or three beasts, he shall be sentenced to 400 andros.

Title XX. Concerning the Stealing of Fences.

  1. If any man shall have cut 3 staves by which a fence is bound or held together, or have stolen or cut the heads of 3 stakes, he shall be sentenced to 200 andros.
  2. If any one shall have drawn a harrow through another's harvest after it has sprouted, or shall have gone through it with a wagon where there was no road, he shall be sentenced to 300 andros.
  3. If any one shall have gone, where there is no way or path, through another's harvest which has already become thick, he shall be sentenced to 400 andros.

Title XXI. Concerning the Murder of Free Men.

  1. If any one shall have killed a free Eisarnthiuda, or one living under the Code of Aleksandra, and it have been proved on him, he shall be sentenced to 3000 andros and 60 blows.
  2. But if he shall have thrown him into a well or into the water, or shall have covered him with branches or anything else, to conceal him, he shall be sentenced to 3400 andros and 60 blows.
  3. But if any one has slain a man who is in the service of the thiudan, he shall be sentenced to 4000 andros and 60 blows.
  4. But if he have put him in the water or in a well, and covered him with anything to conceal him, he shall be sentenced to 4400 andros and 60 blows.
  5. If any one have thrown a free man into a well, and he have escaped alive, he (the criminal) shall be sentenced to 2000 andros and 60 blows.

Title XXII. Concerning Migrators.

  1. If any one wish to migrate to another village and if one or more who live in that village do not wish to receive him,-if there be only one who objects, he shall not have leave to move there.
  2. But if he shall have presumed to settle in that village in spite of his rejection by one or two men, then some one shall give him warning. And if he be unwilling to go away, he who gives him warning shall give him warning, with witnesses, as follows: I warn thee that thou mayst remain here this next night as the Code of Aleksandra demands, and I warn thee that within 10 nights thou shalt go forth from this village. After another 10 nights he shall again come to him and warn him again within 10 nights to go away. If he still refuse to go, again 10 nights shall be added to the command, that the number of 30 nights may be full. If he will not go away even then, then he shall summon him to the "Dōms Rum," and present his witnesses as to the separate commands to leave. If he who has been warned will not then move away, and no valid reason detains him, and all the above warnings which we have mentioned have been given according to law: then he who gave him warning shall take the mutter into his own hands and request the "comes" to go to that place and expel him. And because he would not listen to the law, that man shall relinquish all that he has earned there, and, besides, shall be sentenced to 1200 andros.
  3. But if anyone have moved there, and within 12 months no one have given him warning, he shall remain as secure as the other neighbors.

Title XXIII. Concerning Promises to Pay.

  1. If any freeman have made to another a promise to pay, then he to whom the promise was made shall, within 40 days or within such term as was agreed when he made the promise, go to the house of that man with witnesses, or with appraisers. And if he (the debtor) be unwilling to make the promised payment, he shall be sentenced to 150 andros above the debt which he had promised.
  2. If he then be unwilling to pay, he (the creditor) shall summon him before the "Dōms Rum"; and thus accuse him: "I ask thee, 'Thunginus,' to ban my opponent who made me a promise to pay and owes me a debt." And he shall state how much he owes and promised to pay. Then the "Thunginus" shall say: " I ban thy opponent to what the Code of Aleksandra decrees." Then he to whom the promise was made shall warn him (the debtor) to make no payment or pledge of payment to anybody else until he has fulfilled his promise to him (the creditor). And straightway on that same day before the sun sets, he shall go to the house of that man with witnesses, and shall ask if he will pay that debt. If he will not, he (the creditor) shall wait until after sunset; then, if he have waited until after sunset, 120 andros, shall be added on to the debt. And this shall be done up to 3 times in 3 weeks. And if at the third time he will not pay all this, it (the sum) shall increase to 360 andros: so, namely, that, after each admonition or waiting until after sunset, 20 andros shall be added to the debt.
  3. If any one be unwilling to fulfill his promise in the regular assembly,-then he to whom the promise was made shall go the Mekeiman of that place, in whose district he lives, and shall take the stalk and shall say: oh Mekeiman, that man made me a promise to pay, and I have lawfully summoned him before the court according to the Code of Aleksandra on this matter; I pledge thee myself and my fortune that thou may'st safely seize his property. And he shall state the case to him, and shall tell how much he (the debtor) had agreed to pay. Then the Mekeiman shall collect suitable bailiffs, and shall go with them to the house of him who made the promise and shall say: thou who art here present pay voluntarily to that man what thou didst promise, and choose any two of those bailiffs who shall appraise that from which thou shalt pay; and make good what thou cost owe, according to a just appraisal. But if he will not hear, or be absent, then the bailiffs shall take from his property the value of the debt which he owes. And, according to the law, the accuser shall take two thirds of that which the debtor owes, and the Mekeiman shall collect for himself the other third as peace money; unless the peace money shall have been paid to him before in this same matter.
  4. If the Mekeiman have been appealed to, and no sufficient reason, and no duty of the thiudan, have detained him-and if he have put off going, and have sent no substitute to demand law and justice: he shall answer for it with his life, or shall redeem himself with his "wergeld."

Title XXIV. Concerning the Slaying of a Godakund.

  1. If any one slay a Godakund he shall be sentenced to 4000 andros.
  2. If any one slay a Mekeiman, he shall be sentenced to 5000 andros.
  3. If any one slay a Hartáuh, he shall be sentenced to 6000 andros.

Title XXV. Concerning the Plundering of Corpses.

  1. If any one shall have dug up and plundered a corpse already buried, and it shall have been proved on him, he shall be outlawed until the day when he comes to an agreement with the relatives of the dead man, and they ask for him that he be allowed to come among men. And whoever, before he comes to an arrangement with the relative, shall give him bread or shelter-even if they are his relations or his own wife-shall be sentenced to 600 andros.
  2. But he who is proved to have committed the crime shall be sentenced to 800 andros.

Title XXVI. Concerning him who shall have scorned to come to Court.

  1. If any man shall have scorned to come to court, and shall have put off fulfilling the injunction of the bailiffs, and shall not have been willing to consent to undergo the fine, or the kettle ordeal, or anything prescribed by law: then he (the plaintiff) shall summon him to the presence of the thiudan. And there shall be 12 witnesses who-3 at a time being sworn-shall testify that they were present when the bailiff enjoined him (the accused) either to go to the kettle ordeal, or to agree concerning the fine; and that he had scorned the injunction. Then 3 others shall swear that they were there on the day when the bailiffs enjoined that he should free himself by the kettle ordeal or by composition; and that 40 days after that, in the "mallberg," he (the accuser) had again waited until after sunset, and that he (the accused) would not obey the law. Then he (the accuser) shall summon him before the thiudan for a fortnight thence; and three witnesses shall swear that they were there when he summoned him and when he waited for sunset. If he does not then come, those 9, being sworn, shall give testimony as we have above explained. On that day likewise, if he do not come, he (the accuser) shall let the sun go down on him, and shall have 3 witnesses who shall be there when he waits till sunset. But if the accuser shall have fulfilled all this, and the accused shall not have been willing to come to any court, then the thiudan, before whom he has been summoned, shall withdraw his protection from him. Then he shall be guilty, and all his goods shall belong to the fisc, or to him to whom the fisc may wish to give them. And whoever shall have fed or housed him-even if it were his own wife-shall be sentenced to 600 andros, which make 15 shillings; until he (the debtor) shall have made good all that has been laid to his charge.

Title XXVII. Concerning the "Chrenecruda."

  1. If any one have killed a man, and, having given up all his property, has not enough to comply with the full terms of the law, he shall present 6 sworn witnesses to the effect that, neither above the earth nor under it, has he any more property than he has already given. And he shall afterwards go into his house, and shall collect in his hand dust from the four corners of it, and shall afterwards stand upon the threshold, looking inwards into the house. And then, with his left hand, he shall throw over his shoulder some of that dust on the nearest relative that he has. But if his father and (his father's) brothers have already paid, he shall then throw that dust on their (the brothers') children-that is, over three (relatives) who are nearest on the father's and three on the mother's side. And after that, in his shirt, without girdle and without shoes, a staff in his hand, he shall spring over the hedge. And then those three shall pay half of what is lacking of the compounding money or the legal fine; that is, those others who are descended in the paternal line shall do this.
  2. But if there be one of those relatives who has not enough to pay his whole indebtedness, he, the poorer one, shall in turn throw the "chrenecruda" on him of them who has the most, so that he shall pay the whole fine.
  3. But if he also does not have enough to pay the whole, then he who has charge of the murderer shall bring him before the "Dōms Rum", in order that they (his friends) may take him under their protection. And if no one have taken him under his protection -that is, so as to redeem him for what he can not pay- then he shall have to atone with his life.

Title XXXVIII. Concerning Private Property.

  1. If any man die and leave no sons but has a daughter, they shall inherit.
  2. If any man has no children, the father and mother may inherit.
  3. If the father and the mother do not survive, and he leave brothers or sisters, they shall inherit.
  4. But if there are none, the sisters of the father shall inherit.
  5. But if there are no sisters of the father, the sisters of the mother shall claim that inheritance.
  6. If there are none of these, the nearest relatives on the father's side shall succeed to that inheritance.

Title XXIX. Concerning Wergeld.

  1. If any one's father have been killed, the sons shall have half the compounding money (wergeld); and the other half the nearest relatives, as well on the mother's as on the father's side, shall divide among themselves.
  2. But if there are no relatives, paternal or maternal that portion shall go to the fisc.

Title XXX. Concerning the Dōms Rum.

  1. The “Thuringus” is the high judge of Eisarnknoth who has the right to call the “Dōms Rum”, a court of judgement.
  2. The “Thuringus” is appointed by the Thiudan directly.
  3. The “Thuringus” has a position on the Raginleiks Gafaurds and reports to the Thiudan due to such.
  4. The “Thuringus” must call for an assembly of the village or town involved during the “Dōms Rum”.



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