THE FIRST KING
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N I C K N A M E Archer / Hero-King Gilgamesh / Gil
G E N D E R Male
D A T E O F B I R T H Unknown
A G E Unknown
C L A N Surgebinder - Fallen
A L I G N M E N T Chaotic Good
A P P E A R A N C E A N D P E R S O N A L I T Y
Gilgamesh is a tall and dignified young man with golden hair standing up like a blazing flame. He is described as being incredibly handsome, and his eyes, crimson like blood, are visibly not those of a normal human being and give off a mysterious radiance that makes people wither. He has a ‘perfect, golden-proportioned body’ described as emanating majesty that makes flames surrounding him afraid to come close, and his very soul glows golden. He normally wears golden armour that makes a heavy first impression on those he encounters. He possesses red tattoos all over his body, which are often concealed by his attire. He likes to wear casual clothes, ‘playing attire’ to ward off boredom from wearing his kingly attire, and whilst outside of battle. He has collected a number of casual outfits.
Gilgamesh greatly differs from most of the sovereigns and leaders of humanity. He placed himself before his nation and the people, and he had neither the curiosity nor desire to conquer, possibly because he had too much in the beginning. He takes the time to enjoy himself, mastering every treasure and every pleasure. With conviction to treat good and evil equally, he has no need for other ideologies and ways of life when the absolute basis is "himself." His actions and way of life left him alone, so Enkidu compared rectifying his attitude to rectifying his solitude.
He follows a simple style of ruling, acquiring worthy treasures and guarding them. He exterminates those that stand in the way of his enjoyment without exception. All living things are ‘something that is about to die’ or ‘something that will someday die’. If he decides that there is a ‘being that should die in this moment’, he will simply execute the sentence no matter if they should be a sage or a god. If it is an astute judgement synonymous to universal truth, or even a misrule during a drunken stupor, anything carried out by him, the absolute king, becomes the indisputable sentence of the king.
He is extremely arrogant and selfish, believing himself to be the sole potentate and the only king of the world. He cannot acknowledge the authority of anyone, including that of other kings and especially that of gods. He considers all those around him as inferior due to this fact, viewing all other kings and heroes as a collection of mongrels, and loathes any individual who would try and be on the same level as him. The only exception is Enkidu, who he considered to be his only equal and friend. He believes that all who look upon him, when he honors them with his presence, should be able to recognise him instantly, and feels that the ignorance of not knowing him is worthy of death. If anyone so much as looks upon him with a ‘lowly and filthy’ gaze, it is an intolerable disgrace for a nobleman who claims the title of king more so than anyone else. This is enough to make that person a complete malefactor in his eyes, instantly marked for death.
Gilgamesh has a natural disposition to collect items for his treasury, which led to collecting all the treasures of the world. The treasures he amassed went without use until his fight with Enkidu, causing him to develop the “bad habit” of utilising them as projectiles. The act of collecting is something that has never brought him true joy due to essentially being on the same level as breathing to him, but he still persists at it nonetheless. He lives by the Golden Rule, only accepting the finest of luxuries, and those who fall to it are utterly blinded by money.
While Gilgamesh will always his core self-centered traits, his overall mood and general temperament varies depending on where he is. Should he be living in a consumption society, or any such thing that has sullied the world, he will be in a worse mood overall. In a society closer to that of his back in Uruk, he will be much more stable.
Gilgamesh is a unique individual, in both the sense of his disposition as a king and as a person. Born as a guardian of humanity, it is his duty to lay the foundations for the future civilisation of the planet. He does not view sheltering as his way of guardianship, but instead a harsh form resembling the north wind. He is the adjudicator of humanity who is an observer and sentencer at his core, punition personified and uncoloured by human values. He lives by the ideal that later became what is known as the ‘Code of Ur-Nammu’ and ‘Code of Hammurabi’, that it is law for humans to persecute humans. He had been brought forth by the aristocracy, and the gods they worshipped, to secure humanity for them, but he did not fulfill that role. He considered his own desires first, and he controlled the kingdom as a person. He rejected his background of nobility and religion as something from a past age, telling them that he will obey and respect them and at the same time telling them to be destroyed. He believed they lost their positions through their own actions when they brought him into the world.
Although he was created for a specific purpose, he did not feel contempt for being made purely for the sake of being used by the aristocracy and the gods, and although his existence was entirely by design, he was born from a mother’s womb like any other human; therefore, he was both ‘born’ and ‘created’ at the same time. Be it an animal or a puppet, all life occurs by intention of the parent. He was brought forth by predecessors like all living things. The ‘self’, the soul, is the only naturally occurring and unique part of life, awaking to individual originality that cannot be thought of as having been created. Whether the body was manufactured or the product of reproduction, the shape of life is always brought forth by predecessors, so only the naturally occurring soul matters to him. The aristocracy’s countermeasure was correct, but it was that, being born as a new life as a new will, that he did not behave according to their wishes. While he was designed as a keystone for the aristocracy, he became the tip of the spear that put an end to the old age. He decided upon reaching adulthood that he would not live as a king governing his people, but would instead act as a storm that reprimanded them. Ignoring the will of the aristocracy, he ruled the city of Uruk because it was something worthwhile. Collecting and seizing as he willed it, his nation and his people were all his for the reason of judging them. He considers humanity to be the epitome of ingenuity, but says it lacks a shared standard. It is for this reason that humanity continues to bring forth new advancements, and the reason that an absolute standard is indispensable. It required someone human while more than human and belonged to the higher order without being one of such. It would have simply taken a human to govern and a god to menace further, but the aristocracy never understood that even in the very end. To better become this absolute standard, he collected the treasures of the world and judged the worth of humanity.
Enkidu believed that his actions, his tyranny over his people, extended from his ability to see what even the aristocracy was unable to comprehend. His overwhelming power bred overwhelming isolation for him, but his strength of self did not allow him to abandon his kingship or flee from this mission imposed upon him. The reason that he favoured isolation is that he chose that path and needed to advance down it alone. He needed to hate the aristocracy, the gods, and dislike the people while keeping the future in mind, so he needed to be isolated. The more favourably he regarded the future of humanity, the farther he had to remove himself. The only thing he stood to gain was the result of it because, being more than just a human, he could not interfere with the brilliant course it would bring about. He personally felt the resulting future would be quite dull, but decided to abide by his decision in the end.
Even Enkidu, sharing the same origins, was unable to see the sights on which his distant gaze was set. Enkidu regarded this isolation, his ability to remain aloof, as his greatest sincerity. Though he knew the weak, he never glanced back at them, and though he knew the strong, he never acknowledged them. Though he should have none by his side, Enkidu believed that he had sinned in leaving a lasting mar upon that integrity. He is only dedicated to himself, so his loves are only treasures and tools. People are only things that will disappear.
During his search for immortality, he was also obsessed with seeing the end of humanity. Dying would mean abandoning his role, his kingship, because he had determined to be the observer and adjudicator of the people. It was necessary to obtain an enduring body that would last until the end of the world, not to see everyday contentment, but the deeds, the future of the people, and witness their end. He felt true joy for the first time upon obtaining it, but it was snatched away from him by the snake. This caused him to realise that was the nature of the world of humanity, that which he must observe. He realised he could not understand that unique appeal of obtaining an undying body, realising immortality to be nothing more than a sign of the incompleteness of common people, the dream of those who cannot face the end. He decided he had no need for it because the final destination of humanity would eventually be witnessed by the world without need for him to be alive. His duty would be fulfilled as long as a hero, humanity’s most ancient tale, was passed down throughout the ages.
Gilgamesh greatly differs from most of the sovereigns and leaders of humanity. He placed himself before his nation and the people, and he had neither the curiosity nor desire to conquer, possibly because he had too much in the beginning. He takes the time to enjoy himself, mastering every treasure and every pleasure. With conviction to treat good and evil equally, he has no need for other ideologies and ways of life when the absolute basis is "himself." His actions and way of life left him alone, so Enkidu compared rectifying his attitude to rectifying his solitude.
He follows a simple style of ruling, acquiring worthy treasures and guarding them. He exterminates those that stand in the way of his enjoyment without exception. All living things are ‘something that is about to die’ or ‘something that will someday die’. If he decides that there is a ‘being that should die in this moment’, he will simply execute the sentence no matter if they should be a sage or a god. If it is an astute judgement synonymous to universal truth, or even a misrule during a drunken stupor, anything carried out by him, the absolute king, becomes the indisputable sentence of the king.
He is extremely arrogant and selfish, believing himself to be the sole potentate and the only king of the world. He cannot acknowledge the authority of anyone, including that of other kings and especially that of gods. He considers all those around him as inferior due to this fact, viewing all other kings and heroes as a collection of mongrels, and loathes any individual who would try and be on the same level as him. The only exception is Enkidu, who he considered to be his only equal and friend. He believes that all who look upon him, when he honors them with his presence, should be able to recognise him instantly, and feels that the ignorance of not knowing him is worthy of death. If anyone so much as looks upon him with a ‘lowly and filthy’ gaze, it is an intolerable disgrace for a nobleman who claims the title of king more so than anyone else. This is enough to make that person a complete malefactor in his eyes, instantly marked for death.
Gilgamesh has a natural disposition to collect items for his treasury, which led to collecting all the treasures of the world. The treasures he amassed went without use until his fight with Enkidu, causing him to develop the “bad habit” of utilising them as projectiles. The act of collecting is something that has never brought him true joy due to essentially being on the same level as breathing to him, but he still persists at it nonetheless. He lives by the Golden Rule, only accepting the finest of luxuries, and those who fall to it are utterly blinded by money.
While Gilgamesh will always his core self-centered traits, his overall mood and general temperament varies depending on where he is. Should he be living in a consumption society, or any such thing that has sullied the world, he will be in a worse mood overall. In a society closer to that of his back in Uruk, he will be much more stable.
Gilgamesh is a unique individual, in both the sense of his disposition as a king and as a person. Born as a guardian of humanity, it is his duty to lay the foundations for the future civilisation of the planet. He does not view sheltering as his way of guardianship, but instead a harsh form resembling the north wind. He is the adjudicator of humanity who is an observer and sentencer at his core, punition personified and uncoloured by human values. He lives by the ideal that later became what is known as the ‘Code of Ur-Nammu’ and ‘Code of Hammurabi’, that it is law for humans to persecute humans. He had been brought forth by the aristocracy, and the gods they worshipped, to secure humanity for them, but he did not fulfill that role. He considered his own desires first, and he controlled the kingdom as a person. He rejected his background of nobility and religion as something from a past age, telling them that he will obey and respect them and at the same time telling them to be destroyed. He believed they lost their positions through their own actions when they brought him into the world.
Although he was created for a specific purpose, he did not feel contempt for being made purely for the sake of being used by the aristocracy and the gods, and although his existence was entirely by design, he was born from a mother’s womb like any other human; therefore, he was both ‘born’ and ‘created’ at the same time. Be it an animal or a puppet, all life occurs by intention of the parent. He was brought forth by predecessors like all living things. The ‘self’, the soul, is the only naturally occurring and unique part of life, awaking to individual originality that cannot be thought of as having been created. Whether the body was manufactured or the product of reproduction, the shape of life is always brought forth by predecessors, so only the naturally occurring soul matters to him. The aristocracy’s countermeasure was correct, but it was that, being born as a new life as a new will, that he did not behave according to their wishes. While he was designed as a keystone for the aristocracy, he became the tip of the spear that put an end to the old age. He decided upon reaching adulthood that he would not live as a king governing his people, but would instead act as a storm that reprimanded them. Ignoring the will of the aristocracy, he ruled the city of Uruk because it was something worthwhile. Collecting and seizing as he willed it, his nation and his people were all his for the reason of judging them. He considers humanity to be the epitome of ingenuity, but says it lacks a shared standard. It is for this reason that humanity continues to bring forth new advancements, and the reason that an absolute standard is indispensable. It required someone human while more than human and belonged to the higher order without being one of such. It would have simply taken a human to govern and a god to menace further, but the aristocracy never understood that even in the very end. To better become this absolute standard, he collected the treasures of the world and judged the worth of humanity.
Enkidu believed that his actions, his tyranny over his people, extended from his ability to see what even the aristocracy was unable to comprehend. His overwhelming power bred overwhelming isolation for him, but his strength of self did not allow him to abandon his kingship or flee from this mission imposed upon him. The reason that he favoured isolation is that he chose that path and needed to advance down it alone. He needed to hate the aristocracy, the gods, and dislike the people while keeping the future in mind, so he needed to be isolated. The more favourably he regarded the future of humanity, the farther he had to remove himself. The only thing he stood to gain was the result of it because, being more than just a human, he could not interfere with the brilliant course it would bring about. He personally felt the resulting future would be quite dull, but decided to abide by his decision in the end.
Even Enkidu, sharing the same origins, was unable to see the sights on which his distant gaze was set. Enkidu regarded this isolation, his ability to remain aloof, as his greatest sincerity. Though he knew the weak, he never glanced back at them, and though he knew the strong, he never acknowledged them. Though he should have none by his side, Enkidu believed that he had sinned in leaving a lasting mar upon that integrity. He is only dedicated to himself, so his loves are only treasures and tools. People are only things that will disappear.
During his search for immortality, he was also obsessed with seeing the end of humanity. Dying would mean abandoning his role, his kingship, because he had determined to be the observer and adjudicator of the people. It was necessary to obtain an enduring body that would last until the end of the world, not to see everyday contentment, but the deeds, the future of the people, and witness their end. He felt true joy for the first time upon obtaining it, but it was snatched away from him by the snake. This caused him to realise that was the nature of the world of humanity, that which he must observe. He realised he could not understand that unique appeal of obtaining an undying body, realising immortality to be nothing more than a sign of the incompleteness of common people, the dream of those who cannot face the end. He decided he had no need for it because the final destination of humanity would eventually be witnessed by the world without need for him to be alive. His duty would be fulfilled as long as a hero, humanity’s most ancient tale, was passed down throughout the ages.
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V I L L A G E / R A N K / C H A K R A I N F O
Unknown Village of Birth...............................Village of Alliance Kurogakure
▽
Ninja Rank
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Ninja Rank
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? Elements ? | ? Basics ? | ? Miscellaneous ? |
Fire Release | Ninjutsu | Prana |
Water Release | Genjutsu | . |
Lightning Release | Kenjutsu | . |
Wind Release | Taijutsu | . |
Earth Release | Surge of Evocation | . |
? Specialty ?
Fire Release
Lightning Release
Taijutsu
Prana
Fire Release
Lightning Release
Taijutsu
Prana
| F I R E R E L E A S E From a young age, Gilgamesh practiced in the ways of Fire Release, how to harness it, and how to master it. Considered as blessed with the body and essence of gods, Gilgamesh naturally took to the arts. Now, as a king, he can use it with an ease comparable to that of breathing, with even the most powerful techniques of Fire Release being usable with naught but a single seal. Befitting his stature as the greatest king, he has access to techniques known as the 'Pharaoh’s Decree', a set of Fire Release techniques that are crystallisations of his overwhelming might, his very grace and power given form. Named after gods of the Mesopotamian pantheon, Gilgamesh invokes the power of his deities as he fights, crushing all who stand in his way. Despite not being of Egyptian origin, he owns these techniques by default by virtue of being the origin of all heroes, including that of the Egyptian heroes who employed descendent forms of these techniques. | L I G H T N I N G R E L E A S E The second elemental mastery of Gilgamesh is that of Lightning Release. Gilgamesh naturally became well-versed in its usage, at around the same time he had begun learning of Fire Release. Though it is not his main element, he is able to form seals at a much greater speed. He uses Lightning Release to great effect, having struck down numerous beasts from Uruk with great ease on his adventures with Enkidu. |
| N A T U R E T R A N S F O R M A T I O N S Aside from his mastery over both the Fire and Lightning elements, Gilgamesh has also mastered the basic five elemental nature transformations. From a young age, Gilgamesh displayed remarkable control over both Fire and Lightning Release, and though he did not extend such preference towards the other elemental arts, the very fact that he was able to complete his training and prove himself capable of using each of them was a feat in and of itself. During his upbringing, Gilgamesh was taught the secret techniques that were passed down every generation from king to king. Each of these techniques was the essence of a god’s might, and allowed him to reach heights that would be untouched by all others. Using them in battle against an opponent is nothing short of a death sentence, a warning to the enemy that they have invoked the wrath of the King of Heroes, the power of gods in the form of a man, to punish whomsoever would deign to oppose him. |
The Kings Treasures
(Fūinjutsu: Ishutaru no Heiki) – Sealing Technique: Ishtar’s Armory
"Heh... this time's Ishtar seems to have improved on her stupidity just a little."
Type: Offensive, Defensive, Supplementary
Rank: A
Range: Short – Long
Chakra: 30 (-5 per turn)
Damage: 60
Description: This technique is the sibling of Sealing Technique: Ethereal Guardian. Like its sister technique, Ishtar’s Armory employs the same principle of malleability and versatility allowing the user to produce a wide variety of barriers. These barriers, like the familiars created by Ethereal Guardian, are limited only by the user’s imagination in their creation allowing the user to produce objects which range from simple geometric constructs, such as a pillar, to something as complex as a sword, kunai, bird, or dragon. Although, unlike the Ethereal Guardian, which allows the user to produce familiars which siphon chakra these constructs are static and simply drain the user’s chakra should they be sustained over multiple turns. The created objects cannot exceed a maximum of 15 meters in height or width. By default their created color, like Ethereal Guardian, is white. These constructs are created within short-range of the user and can reach up to long-range from the user’s position. They are capable of levitating by default, like Ethereal Guardian. The user is able to produce multiple constructs freely, following normal splitting rules. Ishtar’s Armory can be used four times per battle with two turns in between applications. In the following turn the user is unable to use Sealing techniques above B-Rank. Creations are only able to be sustained for up to two turns, during which it will occupy one of the user's three moves per turn.
Rank: A
Range: Short – Long
Chakra: 30 (-5 per turn)
Damage: 60
Description: This technique is the sibling of Sealing Technique: Ethereal Guardian. Like its sister technique, Ishtar’s Armory employs the same principle of malleability and versatility allowing the user to produce a wide variety of barriers. These barriers, like the familiars created by Ethereal Guardian, are limited only by the user’s imagination in their creation allowing the user to produce objects which range from simple geometric constructs, such as a pillar, to something as complex as a sword, kunai, bird, or dragon. Although, unlike the Ethereal Guardian, which allows the user to produce familiars which siphon chakra these constructs are static and simply drain the user’s chakra should they be sustained over multiple turns. The created objects cannot exceed a maximum of 15 meters in height or width. By default their created color, like Ethereal Guardian, is white. These constructs are created within short-range of the user and can reach up to long-range from the user’s position. They are capable of levitating by default, like Ethereal Guardian. The user is able to produce multiple constructs freely, following normal splitting rules. Ishtar’s Armory can be used four times per battle with two turns in between applications. In the following turn the user is unable to use Sealing techniques above B-Rank. Creations are only able to be sustained for up to two turns, during which it will occupy one of the user's three moves per turn.
| T A I J U T S U Gilgamesh learned the fundamentals of the body arts from a young age, as a king could not afford to be weak in any way. Should there be a contest of pure physical might, Gilgamesh would be triumphant. He had wrestled with the finest instructors of the king for years, building his body and prowess with it into formidable tools. He is 182cm tall (5'11), and possesses a well-built body as a result of his relentless training under the king's instructors. Further, his reaction time has enhanced as a result, and he is capable of performing remarkable physical feats that are not possible for many others, such as fighting without eye contact with an enemy. As such, he possesses a body well-suited for close-quarters combat. | T H E M I G H T O F G I L G A M E S H Gilgamesh possesses an innate skill and mastery over Prana. As one inducted into the Fallen faction, a group of individuals who once belonged to the Order of Knights Radiant in the Surgebinder clan, he is ranked as a Phantasm and has mastered one of the Surges. When he’d left Uruk to travel to a distant nation, the mainland of the Ninja World, he’d met a woman known as Amara. She’d personally inducted him into the Fallen Order, exposing him to the true power of the Surgebinder lineage; Prana. Upon contact with it, his body had become a conduit through which Prana could be channeled. As a result of this exposure, Prana has entirely replaced chakra within his body; meaning any foreign energies, such as chakra, that would enter his body would instead be immediately transported to the Throne. As a result, powers such as a Curse Mark or Sage Mode are unusable. Even skills such as Medical Ninjutsu or Chakra Transfer will fail to be effective. Enemies who would attempt to absorb Prana directly will be frozen internally, due to the volatile nature of the energy. As a Phantasm, Gilgamesh’s Prana is coloured gold, an oddity amongst those of the Fallen Knights, as their Prana usually exhibits darker colours. |
Gilgamesh's Signature Techniques
(Kanki: Kigen no Kamigami) – Surge of Evocation: Era of Gods
Type: Offensive/Defensive/Supplementary
Rank: D-S
Range: Short-Long
Chakra Cost: 10-40
Damage Points: N/A
Description: This technique encompasses the basic applications of the Surge of Evocation. The Surge of Evocation is the usage of Prana in its raw and unrefined form; whatever this Prana touches is transformed into ethereal energy and transported to the Throne. Prana will neutralize and be neutralized by techniques that possess the same amount of chakra. Similarly it will be useless against attacks of greater chakra and will not be weakened by techniques of lower chakra. However when used on living targets this ambient energy will feel extremely frigid to the touch and induce cold burns on contact or even freeze a target solid for higher ranked applications. D to B-Rank uses will inflict cold burns as well as all of the effects of frostbite. A-Rank uses will cause necrosis of the afflicted parts of the body, making them appear dark purple and bruised to signify the death of cells. Affected appendages and organs will cease to function, becoming completely immobile in the case of limbs. S rank uses will freeze the struck targets solid. In the case of Surgebinders, who are immune to all of the above effects, they will be transported to the Throne when struck by the prana of another member of their clan. Era of Gods can be split into three separate applications, all based on the same principle: constructs, armors, and familiars made of prana energy.
Pride of Gilgamesh – Gates of Babylon
The Pride of Gilgamesh allows the user to produce Prana either from the user’s body or on the battlefield. The Prana can only be manifested within short-range of the opponent if the user is also within that range, in which it must be created a minimum of one meter away. This restriction does not apply if the user chooses to release the Prana from their body, rather than manifest it away from themselves. The energy can be released from the body via various hand signs depending on the user's rank in the clan. This can be done to generate constructs bound only by the rank of technique used and one’s imagination; alternatively the user can simplify the application by creating streams, waves, and constructs of Prana. Manifested Prana is capable of taking solid form, granting tangibility at the user’s volition. Non-projectile uses of this technique are capable of levitating and can be governed through mental commands and a sustained chakra cost. B-Ranks and below are sustained through 5 chakra per turn, A-Ranks and above require 10 chakra per turn. Created constructs will last three turns per usage unless they are prematurely cancelled. S-Rank applications can only be used once every three turns and no Prana in the user’s next turn.
Embrace of Ishtar – Armory of Akkadia
This variant allows the user to manifest armors, auras, and coatings of Prana around their body. This can be used to enshroud a single or multiple body parts in a layer of colored energy. These defenses can be made to fit the body like conventional armors or enveloping it in a formless manner. The first type can be created with additional limbs and appendages such as wings which enable flight. The user can also constantly reshape it and create small-scale weapons from the body of the armor, though at the cost of one of the user's three moves. It should be noted that these constructs remain attached to the main body of the armor and so act as an extension of it. The second type generates a “flowing aura” that appears to flicker like an open flame. This aura is often made as an upwards column that is streamed into the sky with its base remaining around the user. It should be noted that its power is not split or divided as all of the Prana energy is part of one whole. The armors can exhibit tangibility, although this does not hinder the user’s techniques and their passing which can freely move in and out of the armor per the user’s will. B-Rank and below applications require being sustained with 5 chakra per turn while A and S Ranks require 10 chakra per turn. This technique can last a maximum of three turns. S-Rank applications can be used twice per battle. After an S-Rank application expires the user is unable to utilize Prana single turn.
Divinity of Merlin – Garden of Avalon
The Divinity of Merlin allows the user to produce Prana in the same way as the Pride of Gilgamesh and can be shaped in the same way, limited by rank and imagination. However, unlike the Pride of Gilgamesh which creates static constructs the Divinity of Merlin creates constructs imbued with a limited form of sentience – familiars. These familiars can be created anywhere on the battlefield, with the exception of short-range of the opponent unless the user is also within that range; in this case the familiar cannot be created within two meters of the opponent. This restriction does not apply if the user chooses to release the Prana from their body. Familiars are capable of taking numerous shapes, not simply limited to animals. These familiars are also capable of taking solid form at the user’s volition. Familiars are capable of remaining on the battlefield for four turns. B-Ranks and below are sustained through 5 chakra per turn, A-Ranks and above require 10 chakra per turn. S-Rank applications can only be used twice times per battle and no Prana in the user’s next turn.
Note: The upper echelon of the clan (Servants and above) are capable of using this technique without hand signs for B-rank and below. A-rank will require two hand signs and S-rank requires three.
Note: The lower tier clan members (Phantasms to Guardians) will require 5 to 3 hand seals for all ranks, decreasing as they they ascend in rank.
Rank: D-S
Range: Short-Long
Chakra Cost: 10-40
Damage Points: N/A
Description: This technique encompasses the basic applications of the Surge of Evocation. The Surge of Evocation is the usage of Prana in its raw and unrefined form; whatever this Prana touches is transformed into ethereal energy and transported to the Throne. Prana will neutralize and be neutralized by techniques that possess the same amount of chakra. Similarly it will be useless against attacks of greater chakra and will not be weakened by techniques of lower chakra. However when used on living targets this ambient energy will feel extremely frigid to the touch and induce cold burns on contact or even freeze a target solid for higher ranked applications. D to B-Rank uses will inflict cold burns as well as all of the effects of frostbite. A-Rank uses will cause necrosis of the afflicted parts of the body, making them appear dark purple and bruised to signify the death of cells. Affected appendages and organs will cease to function, becoming completely immobile in the case of limbs. S rank uses will freeze the struck targets solid. In the case of Surgebinders, who are immune to all of the above effects, they will be transported to the Throne when struck by the prana of another member of their clan. Era of Gods can be split into three separate applications, all based on the same principle: constructs, armors, and familiars made of prana energy.
Pride of Gilgamesh – Gates of Babylon
The Pride of Gilgamesh allows the user to produce Prana either from the user’s body or on the battlefield. The Prana can only be manifested within short-range of the opponent if the user is also within that range, in which it must be created a minimum of one meter away. This restriction does not apply if the user chooses to release the Prana from their body, rather than manifest it away from themselves. The energy can be released from the body via various hand signs depending on the user's rank in the clan. This can be done to generate constructs bound only by the rank of technique used and one’s imagination; alternatively the user can simplify the application by creating streams, waves, and constructs of Prana. Manifested Prana is capable of taking solid form, granting tangibility at the user’s volition. Non-projectile uses of this technique are capable of levitating and can be governed through mental commands and a sustained chakra cost. B-Ranks and below are sustained through 5 chakra per turn, A-Ranks and above require 10 chakra per turn. Created constructs will last three turns per usage unless they are prematurely cancelled. S-Rank applications can only be used once every three turns and no Prana in the user’s next turn.
Embrace of Ishtar – Armory of Akkadia
This variant allows the user to manifest armors, auras, and coatings of Prana around their body. This can be used to enshroud a single or multiple body parts in a layer of colored energy. These defenses can be made to fit the body like conventional armors or enveloping it in a formless manner. The first type can be created with additional limbs and appendages such as wings which enable flight. The user can also constantly reshape it and create small-scale weapons from the body of the armor, though at the cost of one of the user's three moves. It should be noted that these constructs remain attached to the main body of the armor and so act as an extension of it. The second type generates a “flowing aura” that appears to flicker like an open flame. This aura is often made as an upwards column that is streamed into the sky with its base remaining around the user. It should be noted that its power is not split or divided as all of the Prana energy is part of one whole. The armors can exhibit tangibility, although this does not hinder the user’s techniques and their passing which can freely move in and out of the armor per the user’s will. B-Rank and below applications require being sustained with 5 chakra per turn while A and S Ranks require 10 chakra per turn. This technique can last a maximum of three turns. S-Rank applications can be used twice per battle. After an S-Rank application expires the user is unable to utilize Prana single turn.
Divinity of Merlin – Garden of Avalon
The Divinity of Merlin allows the user to produce Prana in the same way as the Pride of Gilgamesh and can be shaped in the same way, limited by rank and imagination. However, unlike the Pride of Gilgamesh which creates static constructs the Divinity of Merlin creates constructs imbued with a limited form of sentience – familiars. These familiars can be created anywhere on the battlefield, with the exception of short-range of the opponent unless the user is also within that range; in this case the familiar cannot be created within two meters of the opponent. This restriction does not apply if the user chooses to release the Prana from their body. Familiars are capable of taking numerous shapes, not simply limited to animals. These familiars are also capable of taking solid form at the user’s volition. Familiars are capable of remaining on the battlefield for four turns. B-Ranks and below are sustained through 5 chakra per turn, A-Ranks and above require 10 chakra per turn. S-Rank applications can only be used twice times per battle and no Prana in the user’s next turn.
Note: The upper echelon of the clan (Servants and above) are capable of using this technique without hand signs for B-rank and below. A-rank will require two hand signs and S-rank requires three.
Note: The lower tier clan members (Phantasms to Guardians) will require 5 to 3 hand seals for all ranks, decreasing as they they ascend in rank.
HISTORY
The Beginning of All Beginnings
Born with a body that was of the highest grade by mortal standards and knowledge reaching truth, Gilgamesh was born, designed, as king and the Keystone of Heaven between the rising humans and the fading gods. He was sent to secure the humans and bind the earth slowly leaving the Age of Gods. He was a being embodying two sets of life forms, with the blood of those who had ruled and the blood of those who would rule from thereon. He was to be the ultimate neutral party able to discern their respective failings, adjudicating from their respective positions. During his childhood, he loved the gods instead of humanity, but the aristocracy created Enkidu at the time to punish the arrogant king. Enkidu observed the young Gilgamesh, but could not understand the need to punish such amiable, ideal king who was praised and lauded by his infatuated subjects. There could be no flaw that required correction, and the only problem was that he did not submit to the gods even if he did respect them. Enkidu was forced to admit the aristocracy had been correct as he watched the boy grow into a young man. Practicing absolutism, oppression, duress, levies, and the utmost decadence from self-interest, the people of the kingdom lamented the change, and even the nobility were perplexed at the extent of the expected transformation.
The reason was simply that he had been born with the conclusion already drawn, existing independently as a being neither fully divine or human. He acquired the characteristics of both, so his field of vision reached even past what the “gods” were able to comprehend. His overwhelming power bred overwhelming isolation, but his strength of self kept him from abandoning his kingship or fleeing from the mission imposed upon him. Though revering the gods and loving humanity, he decided to follow the path to its conclusion by deposing the gods and loathing humanity.
The reason was simply that he had been born with the conclusion already drawn, existing independently as a being neither fully divine or human. He acquired the characteristics of both, so his field of vision reached even past what the “gods” were able to comprehend. His overwhelming power bred overwhelming isolation, but his strength of self kept him from abandoning his kingship or fleeing from the mission imposed upon him. Though revering the gods and loving humanity, he decided to follow the path to its conclusion by deposing the gods and loathing humanity.
''The Eternal Friendship''
Gilgamesh encountered Enkidu for the first time outside of the Temple of Uruk, who immediately stated that he would reprimand the king and rectify his arrogance. They entered a battle that spanned several days, and Gilgamesh was forced to use all his strength to match his transforming opponent. He was either angered or surprised at having found his equal for the first time, insulting Enkidu as a clod of mud. He was forced to draw out his treasures that had been carefully stored away, marking the first use of the Gate of Babylon as a weapon, and although it was a reluctant and forced humiliation at first, he eventually began to enjoy it and brought them out without regret.
He eventually emptied the vault, and Enkidu was only left with a tenth of his clay. Rather than continue, Gilgamesh let himself fall backwards onto his back while bursting with laughter, Enkidu following in suit. He remarked that there would only be one chance to strike for each of them, and without any means of defense, it would leave only two foolish corpses. Enkidu was never able to interpret if that meant it was a tie or if Gilgamesh wanted to make it so that there would only be one corpse. Enkidu asked, “ Do you not regret the treasures you have spent? ” to which he replied in a bright voice, “ Why, if it’s someone I should use it on, then it's not unthinkable to do him the favour. ”
He eventually emptied the vault, and Enkidu was only left with a tenth of his clay. Rather than continue, Gilgamesh let himself fall backwards onto his back while bursting with laughter, Enkidu following in suit. He remarked that there would only be one chance to strike for each of them, and without any means of defense, it would leave only two foolish corpses. Enkidu was never able to interpret if that meant it was a tie or if Gilgamesh wanted to make it so that there would only be one corpse. Enkidu asked, “ Do you not regret the treasures you have spent? ” to which he replied in a bright voice, “ Why, if it’s someone I should use it on, then it's not unthinkable to do him the favour. ”
Gilgamesh and Enkidu became close friends afterward, marking the one and only story of eternally unchanging worth in all the world. They worked side by side, and Gilgamesh noted that his vault started to become disordered after having begun utilising weapons as projectiles, calling it a bad habit. Looking towards Humbaba, the guardian of the forest and beast of the gods, Gilgamesh decided to seek out and defeat it. They did so with their combined strength, but Enkidu was left confused by the action. It had not been an order from the nobles, and it could not have been for his people who suffered under him. Gilgamesh told him that it was part of purging the evils of the world to protect Uruk, but Enkidu could not understand why he would care about those he tyrannised. Gilgamesh explained his way of protecting humanity, causing Enkidu to fully realise the source of his isolation. Enkidu stated that Gilgamesh took the path of observation, causing Gilgamesh to smile embarrassedly like in his childhood and speak of it. In response to his passion, Enkidu pledged himself as a tool to Gilgamesh afterward, but Gilgamesh reprimanded him, explaining to him that he was his friend. Enkidu believed it was the only time Gilgamesh had ever shown relief.
He became the greatest and richest king on earth, who is said to have collected the treasures of the world. Uruk became unprecedentedly prosperous, and Gilgamesh was considered so powerful that none could ignore his existence. One woman, Ishtar, the priestess of fertility, even fell in love with Gilgamesh and proposed marriage to the perfect king. He rejected her immediately because he knew her to be a witch who was unfaithful, cruel, and the corruptor of all men. She became furious, feeling that he had insulted her, and went to her father, Anu, to get revenge. She begged him to unleash the Bull of Heaven.
The unopposable beast caused seven years of starvation and destruction to Uruk. Working together, Gilgamesh and Enkidu defeated it after binding it with the Chains of Heaven, causing the dark clouds covering the world to fade and saving the land from the flood. Ishtar’s reputation was once again crushed, and her fury did not abate. She requested they be put to death for the sin of slaying a servant of the gods with the body of a human. Her request was granted, and Enkidu, who was a creation of the gods, the nobility, was unable to defy the decree.
He slowly weakened and was returned to a clump of cells, as Gilgamesh desperately held onto the crumbling clod in his arms. He was angered by this, believing that he was the one who deserved retribution should it be required. Enkidu attempted assuage him by telling Gilgamesh that he was only one of the many treasures in Gilgamesh’s collection, that he would find countless more greater than him in time. Gilgamesh instead declared, “You do have worth. You alone have this worth. I hereby declare: in all this world, only one shall be my friend. Thus--- not for all eternity shall his worth ever change. ” Enkidu returned to his original state afterward, leaving nothing behind but Gilgamesh’s thunderous cry.
He became the greatest and richest king on earth, who is said to have collected the treasures of the world. Uruk became unprecedentedly prosperous, and Gilgamesh was considered so powerful that none could ignore his existence. One woman, Ishtar, the priestess of fertility, even fell in love with Gilgamesh and proposed marriage to the perfect king. He rejected her immediately because he knew her to be a witch who was unfaithful, cruel, and the corruptor of all men. She became furious, feeling that he had insulted her, and went to her father, Anu, to get revenge. She begged him to unleash the Bull of Heaven.
The unopposable beast caused seven years of starvation and destruction to Uruk. Working together, Gilgamesh and Enkidu defeated it after binding it with the Chains of Heaven, causing the dark clouds covering the world to fade and saving the land from the flood. Ishtar’s reputation was once again crushed, and her fury did not abate. She requested they be put to death for the sin of slaying a servant of the gods with the body of a human. Her request was granted, and Enkidu, who was a creation of the gods, the nobility, was unable to defy the decree.
He slowly weakened and was returned to a clump of cells, as Gilgamesh desperately held onto the crumbling clod in his arms. He was angered by this, believing that he was the one who deserved retribution should it be required. Enkidu attempted assuage him by telling Gilgamesh that he was only one of the many treasures in Gilgamesh’s collection, that he would find countless more greater than him in time. Gilgamesh instead declared, “You do have worth. You alone have this worth. I hereby declare: in all this world, only one shall be my friend. Thus--- not for all eternity shall his worth ever change. ” Enkidu returned to his original state afterward, leaving nothing behind but Gilgamesh’s thunderous cry.
''Immortality and the Snake.''
Up until that point, Gilgamesh had lived by his own standards, collecting riches, bedding women, fighting with his friend, and purging the earth of banes. Enkidu returning to dust, meeting death, greatly changed his views. Death had never inspired grief or fear in him until that moment, and it had never once even been in his mind though he knew that it awaited all. Seeing the one who held equal power to him perish before his eyes let him register the true reality of death for the first time. The despair that Gilgamesh felt was because he saw death as an escape from his duty as the observer of humanity; in order to fulfill his mission completely, he was to observe humanity's path until its eventual end. Falling into depression and with his vigor gone, he sought out the Herb of Immortality, a spirit herb of perpetual youth and eternal life.
He had known of it even before Enkidu's passing, and had planned to obtain it eventually in order to complete his collection. With a reason to search for it, he left for the underworld, Ereshkigal. He sought out the sage, Ziusudra, who had lived since placing a large amount of animals upon an ark before the coming of a deluge that assailed the Earth. He was said to have been the only one of the Earth to escape from death and live until the present. Gilgamesh loathed and feared the death that took away his friend, making him frightened for his own life for the first time since birth. He went on his journey, that he later called a farce, that lasted the same amount of time as he had lived up until that point.
He wandered the wilderness for decades as described in the epic, "grovelling along pathetically" while thinking nothing other than not wanting to die. He had the same motive as all humans, as not even a child of the gods was any different when faced with death. With "idiocy exceeding that of humans", he continued to attempt to overcome death, flinging aside the pride, authority, and power of the king, without knowing a purpose to do so or someone for whom to do it. His fear of death was one of the reasons for his actions, but he also loathed death because he could not forgive himself for abandoning his role of observing the future.
He eventually reached the realm of the dead, and found upon meeting with Utnapishtim that his form of immortality was not special at all. Utnapishtim had gained longevity by joining the ranks of the gods, half-becoming a plant in the process. Gilgamesh rejected such an immortality because he had to be immortal with the desires of a human still intact, rather than simply living eternally in a body with no appetition. He had simply planned to leave the underworld and return to Uruk to bring his vault to completion, but Utnapishtim, having grown doubtful of having his way of existence rejected or possibly wanting to condemn one who had denied immortality from the gods to the same existence, told Gilgamesh a secret.
He told Gilgamesh a method of becoming immortal without seeking the mercy of the gods, the root of a herb that grew in the deep. Though he would not consume it himself, as he would only become a plant, he collected it as a rare treasure to decorate his vault. Stopping within the deep, he jarred the herb and returned above ground. Unable to put words to his state of mind at the time, there was some part of him that was hopeful even though he declared that there was no need of immortality modeled on the gods. He smiled at his accomplishment upon returning above ground, believing that he could overthrow death and avenge his friend.
With the ability to rise above the "death" that had taken even Enkidu, the voices and acclaim of the people of Uruk would have reached unprecedented level upon returning with immortality. Describing himself as being in the "rashness of youth", vanity soon followed and he became bothered by his ragged state to which he had not spared a single thought until that moment. He wished to cleanse himself before returning to Uruk to test the fruits of his labor in perfect condition, so he rested at a spring close by to recover from the fatigue accumulated over decades of searching. He experienced a certain feeling at that point that he believed to be his first true feeling of joy.
As the water healed him, he felt a peacefulness like being released from a prolonged malaise in both body and mind. It was the first time he had been so ecstatic about any of his accomplishments because the act of amassing treasures is like an instinct similar to breathing that does not bring joy to him. The action of obtaining immortality was the first time he was thankful for being born into the world because, despite claiming to have the perspective of humans, he believed he was not human until that moment. He felt free from everything, no doubts, fears, fixations, or duties. Overwhelmed by the sensation of omnipotence, he describes the feeling as élan vital, the reward of his self desire and the belief that he could do as he pleased with that joy for all eternity.
It was then that his carelessness caused it to be snatched away from him, brought down by the desires, simple appetition of "hunger", of a serpent that crawled the wilds. The snake with an empty stomach was drawn by the herb's smell, and although a panicked Gilgamesh emerged from the spring, it was too late. The snake gained the property of shedding, having been the restoration of youth instead of immortality, and all that was left was its shed skin. He then was struck with laughter at the event, the absurdity of the conclusion in all he stood to gain and all he took pride in being "naught." He laughed at his own foolishness until his sides ached.
Though it was not that he was unable to obtain anything, he understood that his sole reward was that not one thing would remain for him. The fulfillment in life and joy that he obtained for the first time vanished instantly, causing him to realize that was the nature of the human world. Realizing that immortality was unnecessary to his duty, he had been born as a human at that moment and died as a human after learning of joy. Though he had been "complete since birth", he also had his times of inexperience. Taking nearly the entirety of his life to complete his development, he reached physical maturity in the time with Enkidu and mental maturity at that moment, marking the end of his youth.
Having laughed away the theft, the sun had risen, and smiling at the fleeting moment of human joy, he returned to Uruk. Marking the end of his adventures, he governed Uruk as the ruler of heroes and brought it to completion. He later also returned to the deep to retrieve the herb once more simply to complete his collection and for the off-chance he would ever be in a situation he could only tolerate as a child. Though he was still the ruler of Uruk, he made for other lands, with the intent of overseeing the rest of humanity and ensuring that they continue on the path he saw for them. Though he would return someday, the current task at hand, the one of guiding man, was of the greatest significance. (Transition into the Current Ninja World.)
He had known of it even before Enkidu's passing, and had planned to obtain it eventually in order to complete his collection. With a reason to search for it, he left for the underworld, Ereshkigal. He sought out the sage, Ziusudra, who had lived since placing a large amount of animals upon an ark before the coming of a deluge that assailed the Earth. He was said to have been the only one of the Earth to escape from death and live until the present. Gilgamesh loathed and feared the death that took away his friend, making him frightened for his own life for the first time since birth. He went on his journey, that he later called a farce, that lasted the same amount of time as he had lived up until that point.
He wandered the wilderness for decades as described in the epic, "grovelling along pathetically" while thinking nothing other than not wanting to die. He had the same motive as all humans, as not even a child of the gods was any different when faced with death. With "idiocy exceeding that of humans", he continued to attempt to overcome death, flinging aside the pride, authority, and power of the king, without knowing a purpose to do so or someone for whom to do it. His fear of death was one of the reasons for his actions, but he also loathed death because he could not forgive himself for abandoning his role of observing the future.
He eventually reached the realm of the dead, and found upon meeting with Utnapishtim that his form of immortality was not special at all. Utnapishtim had gained longevity by joining the ranks of the gods, half-becoming a plant in the process. Gilgamesh rejected such an immortality because he had to be immortal with the desires of a human still intact, rather than simply living eternally in a body with no appetition. He had simply planned to leave the underworld and return to Uruk to bring his vault to completion, but Utnapishtim, having grown doubtful of having his way of existence rejected or possibly wanting to condemn one who had denied immortality from the gods to the same existence, told Gilgamesh a secret.
He told Gilgamesh a method of becoming immortal without seeking the mercy of the gods, the root of a herb that grew in the deep. Though he would not consume it himself, as he would only become a plant, he collected it as a rare treasure to decorate his vault. Stopping within the deep, he jarred the herb and returned above ground. Unable to put words to his state of mind at the time, there was some part of him that was hopeful even though he declared that there was no need of immortality modeled on the gods. He smiled at his accomplishment upon returning above ground, believing that he could overthrow death and avenge his friend.
With the ability to rise above the "death" that had taken even Enkidu, the voices and acclaim of the people of Uruk would have reached unprecedented level upon returning with immortality. Describing himself as being in the "rashness of youth", vanity soon followed and he became bothered by his ragged state to which he had not spared a single thought until that moment. He wished to cleanse himself before returning to Uruk to test the fruits of his labor in perfect condition, so he rested at a spring close by to recover from the fatigue accumulated over decades of searching. He experienced a certain feeling at that point that he believed to be his first true feeling of joy.
As the water healed him, he felt a peacefulness like being released from a prolonged malaise in both body and mind. It was the first time he had been so ecstatic about any of his accomplishments because the act of amassing treasures is like an instinct similar to breathing that does not bring joy to him. The action of obtaining immortality was the first time he was thankful for being born into the world because, despite claiming to have the perspective of humans, he believed he was not human until that moment. He felt free from everything, no doubts, fears, fixations, or duties. Overwhelmed by the sensation of omnipotence, he describes the feeling as élan vital, the reward of his self desire and the belief that he could do as he pleased with that joy for all eternity.
It was then that his carelessness caused it to be snatched away from him, brought down by the desires, simple appetition of "hunger", of a serpent that crawled the wilds. The snake with an empty stomach was drawn by the herb's smell, and although a panicked Gilgamesh emerged from the spring, it was too late. The snake gained the property of shedding, having been the restoration of youth instead of immortality, and all that was left was its shed skin. He then was struck with laughter at the event, the absurdity of the conclusion in all he stood to gain and all he took pride in being "naught." He laughed at his own foolishness until his sides ached.
Though it was not that he was unable to obtain anything, he understood that his sole reward was that not one thing would remain for him. The fulfillment in life and joy that he obtained for the first time vanished instantly, causing him to realize that was the nature of the human world. Realizing that immortality was unnecessary to his duty, he had been born as a human at that moment and died as a human after learning of joy. Though he had been "complete since birth", he also had his times of inexperience. Taking nearly the entirety of his life to complete his development, he reached physical maturity in the time with Enkidu and mental maturity at that moment, marking the end of his youth.
Having laughed away the theft, the sun had risen, and smiling at the fleeting moment of human joy, he returned to Uruk. Marking the end of his adventures, he governed Uruk as the ruler of heroes and brought it to completion. He later also returned to the deep to retrieve the herb once more simply to complete his collection and for the off-chance he would ever be in a situation he could only tolerate as a child. Though he was still the ruler of Uruk, he made for other lands, with the intent of overseeing the rest of humanity and ensuring that they continue on the path he saw for them. Though he would return someday, the current task at hand, the one of guiding man, was of the greatest significance. (Transition into the Current Ninja World.)
'' ''
Too be continued once Warring States Era releases.
'' ''
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