Myths of the original Thunderlord state that she rose to save her people from the ravages of a stormfang kongamato. The stormfang kongamato, known in myth as Stormfang, attempted to tear down the Vuur Draak society by sending in wave after wave of lightning-touched Eloko. The Eloko, having traveled to the Thunderscape after being fried by Stormfang, were terrified by the possible futures that would come to pass if the Vuur Draak managed to eliminate the need for magic. The Thunderlord slew Stormfang with a barrage of thunder-mortars forged by the Thunder Dragon of Vuur Draak, breaking up the Eloko hordes.

Myths of the original Firelord states that the obsidian man-woman rose from the fires of social revolution sparked by the Thunderlord’s triumph over Stormfang. An individual whose sex is lost to the ages was devoured by the Eloko and shat into the lair of the Obsidian Fireheart. The Fireheart fashioned a Flamekin of obsidian from the feces. This Flamekin lived among its peers and rallied its kin to rise against the Eloko to regain their agency. In order to gain the fire-touch of Mokeballa and Grootslaiya, the anonymous Flamekin took its followers into the Fireheart’s cavern and forged obsidian reproductive systems of the male, female, and welded them into the obsidian body. The Firelord thus gained fame by forcing an Eloko shaman to give this small squad of Flamekin their identities stripped by the Obsidian Fireheart. Today the Vuur Slang warrior-sorcerers graft iron and obsidian to their head, shoulders, and arms as part of a rite of passage into the ranks of the warrior-sorcerers. The graft sites are based on shamanistic beliefs surrounding mana channeling.

In the actual plane, the flamekin are seen by other humans and goblins as slaves to their passions. These passions are present in the fire given by the fireheart elemental. Some flamekin embrace their fireheart-given passions while others rebel in protest of having been stripped of the identities that they possessed before they were eaten and "recycled" by the goblins (from the human and goblin perspective). The central figure of this myth, the Firelord, is one of those flamekin that decided to step into the role of savior by taking on the sex of the dragon gods of the humans and the goblins (Mokeballa and Grootslaiya).

In actuality, the flamekin aren’t birthed from goblin dung. They are born from a fireheart elemental and most see the goblins as a means of fulfilling their creative drive. Others feel that the goblins would restrict their creativity and so they take on the role of demagogues, encouraging defection and rebellion. The Firelord forged facsimiles of male and female genitalia as both a statement of domination over the identities given to the flamekin by human and goblin shamanism. The choice in statement reflects the belief in the dragon gods of the humans and goblins, Mokeballa and Grootslaiya, being male and female respectively.

Vuka: Blunt-snouted quadruped reptiles native to the Kuuhawka Jungles of the south. Their territorial nature belies a crude spirituality built from a perversion of the Vuurath shamanic belief in the elder dragon Mokeballa. The vuka are used as mounts and watchbeasts by the Eloko. A vuka monarch resides within a geothermal crevice deep in the Yavijukai. The monarch teaches its hatchlings that the vuka as a whole are custodians of the lovers Mokeballa and Grootslaiya. As the Eloko begin pursuing trade relations with foreign nations, the vuka monarch senses an opportunity to strengthen their underground kingdom and thus encourages its vuka subjects to allow themselves to be traded as additions to menageries and circuses by the Eloko.

Eloko: The Eloko are goblins native to the firelit jungles of the northern territory Abiku-Emere. Eloko have flat heads, prominent brow-ridges and blunt, beaklike snouts. Young Eloko form packs and hunt down the Vuuraths. Eloko shamans believe that the Vuuraths are Igneous, or frozen lava rock. Devouring the Vuuraths allows the Eloko to return the Vuurath’s fire to the earth so that Grootslaiya can reforge the Vuuraths into Flamekin. The ritual involves shoveling defecated Vuuraths into the hungry maw of the Obsidian Fireheart, which meshes the remnants of the Vuuraths with red mana and brimstone to spawn Flamekin. The Flamekin are robbed of agency and given a passion for industry and development by the Eloko. Some Flamekin embrace their gifted passions and use it to build a new identity. Some rogues, such as the Firelord, rebel and seek to regain what was lost. Some of these Flamekin return to their Vuurath host. Eloko shamanistic lore is derived from the teachings of a wandering viashino that believed in creating a better world from the fires of the dragons confined to a slow death in the plane’s core. Thus Eloko armor themselves in the leathery leaves with lava-filled veins of their jungle homes, believing the leaves to by the scales of dragons whose fires were extinguished in the plane’s core.

Eloko view the kongamato as gifts-to-be-earned sent by the fires of Mokeballa and Grootslaiya. Whereas the Vuurath have begun interacting with traders from foreign nations and learned how to make projectile weapons, the Eloko rely on their magic. They believe that the inbred ability of kongamato—to nullify Vuurath projectile weapons—is proof of magic’s superiority. Thus the Eloko shamans constantly seek to perfect their peoples’ utilization of magic. Some controversy among the Eloko tribes involves a group of shamans seeking to establish a trade with foreigners in order to gain the metals needed to forge scepters that can be charged with a spell, allowing the scepter’s owner to cast the charged spell repeatedly. Prototypes have proved resistant to kongamato shrieks, thus giving these shamans the courage to pursue trade relations with the foreigners.

Kongamato: The kongamato are non-sapient dragons that live in the tar pits and lava rivers of Vuurqorra’s Abiku-Emere Territory. Kongamato have elongated skulls with slender snouts, serpentine bodies and wings that serve a function similar to fins. These dragons are believed to be progeny of Mokeballa and Grootslaiya by the Eloko. Eloko shamans earn the rank of shaman by successfully binding a kongamato to a Flamekin partner. Kongamato possess a shriek that can disrupt the firing mechanism in Vuurath projectile weapons. These dragons spit a corrosive acid inimical to the protective fungal growths of the xathrin, which makes xathrin the kongamato’s preferred prey. Those dwelling in the northern areas are able to generate and spit small bursts of lightning that burn through the corpse-grown hides of northern xathrin.

Xathrin: The xathrin are relatives of the vuka that prefer the bayous, badlands and sulfurous springs in the borderlands of northern and southern Vuurqorra. The bayou-dwelling xathrin feature fungus-grown carapaces from which spring thallids capable of distracting or disorienting other predators through their potent spores. Badlands and sulfurous spring xathrin form protective hides from the corpses of their prey. Thallidback xathrin are the more preferable mounts and beast of burden; they smell better and are less likely to attack their masters.

Moonfolk are united by a moral imperative to bring a greater understanding the plane’s metaphysics to the masses. In doing so, the Moonfolk hope to build a consortium of wizards able to meet the threat of inevitable decline and decay, and turn that threat toward the creation of a reality set in a sort of stasis: expansion and enlightenment. The Moonfolk seek to smother the reality of elemental birthing cycles by creating civilizations in which magic is restricted to select individuals. They live in cities of water upon the clouds and are one of the most cosmopolitan tribes.

Goblins use magic to build their own god, piecemeal, from the elementals slayed by their spellforged weapons. These gods serve as an imperative to create magical weapons capable of slaying their gods’ elementals and, eventually, their gods. Goblins tend to use whatever beliefs or doctrines are handy to serve as inspiration for their created gods. This makes goblins especially undesirable to the more pious societies. Perplexing to the goblins, since they believe that their form of piety to more sincere than those of the ogres or other civilized peoples.

Kithkin meet the threat of elementals by through the creation of imprisoning enchantments that invite all manner of creatures to join their thoughtweft. Thoughtweft shackles confine dangerous creatures—hellions and the like—to certain locations. While these beasts force a sort of community to thrive in more selfish towns and cities, they are driven into a forced sense of territoriality and thus protect the cities and towns to which they are bound. Kithkin moralize this by viewing the creatures' forced servitude as acts of redemption while those peoples threatened by their trapping deadly creatures are believed to be given the chance at repentance. Humans exist in an unwitting Merry England peasant-land owner relationship with the Kithkin. Ironic given that Kithkin were once in the same relationship with the Moonfolk.

Snakes embrace the elementals and center their society on fertility rituals that incorporate the elementals. These rituals tend to be violent hunts through the jungles during which the snakes devour their elemental opponents or are killed by the elementals. The belief in a greater good—that the fallow period following entropy’s crescendo promotes the genesis of a wilder world reminiscent of the primeval domains of the earlier days—has split the snakes into two groups with different beliefs. Some are militant pacifists that strike out violently against those who would fight against the elementals. Others integrate themselves into different societies in order to spread the good news of the entropic genesis. Underlying the violent rituals is the goal of robbing the elementals of their vitality in order to survive the inevitability of decline, decay and death.

Ogres dwelling within the deep swamps believe that the elementals are insignificant in the face of the greater entities hiding just beyond the physical dimension. Ingratiating themselves to the swamp mob bosses as dumb brutes allowed them to gain access to their ancestral doctrines taken by the Moonfolk and given to the protection of the goblins. Having learned of the greater angels and demons in the metaphysical regions, the ogres began reaching out to the demons to forge pacts for power. Utilizing that power—whatever forms it may take—ogres make it a point to outwit their demonic patrons, dragging them into the physical realm and chaining them to shrines throughout the marshes. Ogres are united by a desire to take power from their old, senile demonic patrons and use that power in order to embrace a hedonistic lifestyle while forging armor against the all-consuming shoal (their term for what the snakes call entropic genesis). In order to keep tricking the demons into bargaining with them, the ogres make it a point to fight back against the elementals spawned by the elemental birthing cycles that upswing in the years before the Entropic Genesis.

I began working on this plane with the idea that it was a closed system in which matter was continuously cycled. Members of the various tribes have a vague recollection of the cycle's end: the Entropic Genesis. The Entropic Genesis is an event during which a cycle of existence comes to a close. A decadent period of spontaneous creativity that slowly leads the plane into a state of decay. Life then begins anew from whatever is left behind. Texts among the ogres, amphin and viashino suggest that their tribes exist in the void before the plane's birth and will be there to oversee the plane's reforging at the hands of greater entities lurking beyond their perception.